
Glass__T 2 >Y?ion 

Book J4-3— 

Copyright N 



COPYRIGHT DEPOSIT. 



1B0 160 




Gaiis Stereograp'hic Prcjc 

MAP OF THE CHIEF RELIGIONS OF THE WORLD 




(See table on page 327) 



Outlines of Missionary 
History 



By 



ALFRED DeWITT MASON, D. D, 

Lecturer on the History of Missions in the 

Union Missionary Training Institute, 

Brooklyn, New York. 

Former Secretary of Young People's Mis- 
sion Work, Reformed Church in America. 



Revised Edition with Map 




HODDER & STOUGHTON 

NEW YORK 

GEORGE H. DORAN COMPANY 






^ 



\ 



,0 



X 



^ 



\ 



u 



Copyright, 1912, 
By GEORGE H. DORAN COMPANY 



Copyright, 1916, 
By GEORGE H. DORAN COMPANY 



JAN IB 1916 

^CLA4184.94 



TO MY WIFE, 

ELIZABETH SWAIN MASON. 

WHOSE ZEAL AND FAITH HAVE INSPIBED MANY 
TO LABOR FOR THE EXTENSION OF GOD'S 
KINGDOM, THIS BOOK IS AFFECTION- 
ATELY DEDICATED. 



INTRODUCTION 

The voices that are coming out of the East with 
increasing frequency in these days are being lis- 
tened to more than formerly and with distinct ad- 
vantage to ourselves. They not only interpret 
to us the life and thought of other peoples, but 
they convey to us the careful observations of those 
who have gone out from amongst us upon the 
errands of God and of the Church and who have 
oast in their lot with those people. One of these 
latter has recently sent out with peculiar force 
an appeal to which this book is a distinct and 
somewhat unique response. 

The thought that thus comes to us and which 
should be given heed to with especial care at this 
time, is that, if the evangelization of the world 
is a truer conception of the duty of the Church 
than mere proselytism for its own sake, the con- 
ception of the Church's responsibility must deepen 
into something very much more than mere interest 
in foreign missions, and her efforts must be some- 
thing more than the purely superficial attempts 
to keep up that interest by the spectacular attrac- 
tions and displays which may momentarily arrest 
the eye, but can not so assuredly and permanently 
affect the heart. If missionary work has to de- 
pend upon the power of keeping up such an in- 
terest its day is past. It is not interest alone, 



vi INTRODUCTION 

but passion — the passion that conies from full 
knowledge, deep living and high thinking that 
the Church needs. 

There is, of course, a right place for these 
things. But while the interest of the child is child- 
like, the mere interest of the adult is childish. Let 
us have interest in the Sunday school, but let us 
have passion in the Church, based upon some 
knowledge of its progress. "We must expect from 
the Church more than interest in that work of re- 
demption for which Christ endured the agony of 
a Gethsemane and the heartbreak of a Calvary. 
The Master went to His death amidst apparent 
failure and defeat, content to foresee the result 
of that travail of His soul which should satisfy. 
The work which was thus initiated by the pas- 
sion of Christ can hardly be carried on only as it 
appeals to the interest of the Church. 

This book, which so well attains the object that 
the author sets himself, of presenting an outline 
of missionary history from the earliest times, cov- 
ering all the so-called missionary continents and 
islands, and including within its wide scope that 
same missionary work of the Church which is 
carried on at home is, in my judgment, a very 
distinct contribution to missionary literature in 
general, and in particular to the meeting of this 
special appeal that comes out of the mission field. 

There is another impression which a perusal 
of it can not but leave upon the mind of the 
reader. Ample illustration is afforded of the 
truth of Prof. Lindsay's profound observation: 



INTRODUCTION vii 

" History knows nothing of revivals of moral liv- 
ing apart from some new religious impulse. The 
motive power needed has always come through 
leaders who have had communion with the Un- 
seen." One, therefore, reads again with peculiar 
satisfaction, in the pages of this hook, that in the 
great advances of the Christian Church God has 
raised up continually as leaders those "that do 
know their God" and have thus accomplished "ex- 
ploits" in His name. 

By reason of the emphasis which the develop- 
ments of recent decades have placed upon the 
Far East, conspicuous names connected with those 
lands are more familiar to us. But it is with 
some surprise and with deep interest that one 
is hoth reminded and informed of the splendid 
leadership which has been afforded to the Church 
in the history of its early progress in Europe, 
and of its later remarkable achievements in Africa 
and the Islands of the Sea. Thus the oft-repeated 
statement that missionary biography is one of 
the most fruitful means of deepening and making 
more abiding the interest in the missionary opera- 
tions of the Church is again strikingly illustrated 
in this book. 

It is with peculiar pleasure that I find myself 
associated in this very limited way with the author 
in the admirable purpose that lies behind this book 
and which he has carried out with so much suc- 
cess. William I. Chambeklain, 

Corresponding Secretary, Board of Foreign Missions 
of the Reformed Church in America, 



PREFACE 

This book has grown out of a necessity. For 
some years past it has been the annual privilege 
of the writer to conduct a class of students 
through a short course in the History of Mis- 
sions. His endeavor has been to acquaint them 
sufficiently with the topic to induce a further in- 
terest in it without burdening the memory with 
a mass of dates, names and incidents which might 
soon be forgotten. A text-book along these lines 
does not seem to be at present attainable. In this 
book the attempt has been made to so combine a 
reasonable fullness of detail with some vividness 
of description and with the personal touch which 
accompanies a biographical treatment of the topic, 
that not only the student but the general reader 
may be led to pursue the subject further as time 
and opportunity may permit. 

Grateful acknowledgment is made to the Bev. 
William I. Chamberlain, Ph.D., D. D., the Cor- 
responding Secretary of the Board of Foreign 
Missions of the Eef ormed Church in America, for 
his introductory word and his many helpful sug- 
gestions, and to the numerous authorities to whom 
reference has been made and whose words, in 
many instances, have been quoted in full so that 
they may thus give personal expression to their 
statements and views. 

is 



x PEEFACE 

If what has now been written shall conduce 
in any degree to awaken or deepen the reader's 
interest in the "wonderful works" which through 
His messengers Christ has wrought among the 
nations of the earth, the purpose of this book 
will have been attained. 

A. DeW. M. 

Brooklyn, N. Y., March, 1912. 



Note to Second Edition 

The opportunity afforded by the issue of a 
second edition is taken to make some additions 
to and corrections of statements in several of the 
chapters of this history and to bring a number of 
statistics up to the latest dates for which figures 
are attainable. 

A. DeW. M. 

November, 1915. 



CONTENTS 

Chapter. Page. 

Introduction, ----- v 

Preface, - - ix 

I. Introductory, 3 

II. Apostolic Missions, - - - - 14 

III. Patristic or Early Church Missions, - 21 

IV. Medleval Missions, - 39 
V. Missions in the Reformation Period, - 51 

VI. India, 64 

VII. China, 84 

VIII. Japan and Korea, - - - - 107 

IX. Mohammedanism, - - - - - 133 

X. Mohammedan Lands, - 144 

XI. Africa, - 161 

xi 



xii CONTENTS 

Chapter. Page 

XII. Islands of the Pacific, - 186 

XIII. South America, 218 

XIV. North America, 234 

The Negro Problem. 

XV. North America, 251 

The Indian, Mountaineer, and Mormon Problems. 

XVI. North America, 267 

The Immigration Problem. 

XVII. The Home Base, - 292 

Missionary Chronology, - - - 317 

Statistical Tables, - 326 

Authorities Quoted, - 329 

Index, 333 



Outlines of Missionary History 



CHAPTER I 

INTRODUCTORY 

The History of Christian Missions is a topic of 
wide scope and large importance. It has to do 
with the motives and the deeds of those who, from 
the time of the Great Commission to the present 
day, have gone up and down the highways and 
the byways of earth proclaiming to all men, " * The 
Kingdom of heaven is at hand ; repent ye and be- 
lieve the gospel." It is one of the great depart- 
ments of the records of human thought and in- 
terests, and some knowledge of it is therefore 
essential not only to the student, but as well to 
the man of affairs who is interested in the origin 
and development of the greatest enterprise that 
has ever engaged the thought or action of man- 
kind. 

At the very beginning of such a study it is 
necessary to have some clear and brief definition 
of our topic, and the one that is suggested in the 
answer to the natural query, "What is Chris- 
tian missions?" is this, "Christian missions is 
the proclamation of the gospel to the unconverted 
according to the command of Christ." 

Let us dwell a moment on the important words 
of this definition. 

»Mark 1:15. 



4 MISSIONARY HISTORY 

The root idea of the word " mission' ' or "mis- 
sions" is to send (Latin, mitto). The missionary- 
is, therefore, one who is sent. He is simply a 
messenger. He goes not at his own initiative, 
nor to accomplish a purpose which he hais orig- 
inated, but as the agent of the one who sends him 
and to do that for which he is commissioned ; and 
the more absolutely he succeeds in simply repre- 
senting the One who has sent him, and the more 
intelligently, faithfully and consecratedly he does 
his work, the more perfectly does he fulfill his 
mission. 

Another word of importance in this definition 
is "proclamation," which literally means "to) 
shout out" a thing. And that is the fundamental 
thought of the missionary message. We are to 
"cry aloud and spare not." Our word is one of 
warning as well as of good news — " Except ye 
repent, ye shall all likewise perish," and who 
would think of ever sounding an alarm in a gentle 
whisper or with soothing accents? 

The message thus proclaimed is "the gospel," 
the good news, the message of which Christ Him- 
self was the first messenger, 2 "Gk>d so loved the 
world that He gave His only begotten Son that 
whosoever believeth in Him should not perish, but 
have everlasting life ;" 3 "The Son of man is come 
to seek and to save that which was lost." This 
"good news" includes all the blessings that ac- 
company and flow from the gospel. Civilization, 

a John 3:16. 3 Luke 19:20. 



INTEODUCTORY 5 

good order, progress, peace, humanity, liberty 
of life and thought and speech, — all that men deem 
worth living for, is the fruit of the gospel. 

Another vital term of this definition is "the 
unconverted," signifying those either who through 
ignorance do not know or through willfulness or 
indifference neglect or reject the gospel. These 
are sometimes called "heathen," sometimes 
"pagan," sometimes "unbelievers," sometimes 
"non-Christian," but all are comprehended in the 
word "unconverted," — not turned to Christ. 
They are like those to whom the prophet cried, 
4 "Turn ye, turn ye, for why will ye die, house 
of Israel," and those others to whom the Saviour 
Himself said in sorrow, 5 "Ye will not come unto 
Me that ye might have life." 

These unconverted are found everywhere. 
Darkest Africa hides no sadder cases of sinful re- 
jection of the Christ than does enlightened Amer- 
ica. We talk about foreign missions, or home mis- 
sions, or city missions; but all these terms are 
simply convenient designations of relative situ- 
ation, and no discrimination as to their worth or 
need, such 'as is often thoughtlessly made, should 
ever be expressed. In each case, and whether the 
sinner is such through excusable ignorance or in- 
excusable willfulness, the danger is the same, and 
the remedy is one, even as the drowning man 
must be rescued from his peril, whether his dan- 
ger has arisen from a reckless disregard or an 

«Ezek. 33:11. ©Joba 5:40. 



6 MISSIONARY HISTORY 

utter ignorance of the power of the mighty tide 
that is dragging him down to death. 

Finally, in our definition, we must recognize 
that the only right we have to go as messengers 
to the unconverted with the gospel of salvation 
through Christ is the fact that He has commanded 
us to do so. 6 "Go ye, therefore, and disciple all 
nations" is not a polite request, not the mere ex- 
pression of a wish, not a simple suggestion; but 
a short, sharp, direct, explicit, peremptory and 
permanent order from the Great Captain of our 
salvation to us, His soldiers, "Go." To be obedi- 
ent and faithful to Him, we must go in person or 
by substitute, with direct or indirect appeal, 
through our influence or by our gifts, and wher- 
ever we can reach the unconverted we must bring 
to them the one supreme message, 7 "The King- 
dom of heaven is at hand, repent ye and believe 
the gospel." 

8i i Go ye into all the world and preach the gos- 
pel to every creature" was the final, the most 
imperative and the most inclusive command of the 
risen Christ. In it the Christian Church of every 
age should perceive her universal message and her 
most important duty. 

After the question, "What is meant by Chris- 
tian missions?" the next query naturally is, 
"What are the essential qualifications of the mis- 
sionary?" "What must be the spirit of him who 
would carry to his fellow-men this message of 
salvation?" The answer to this is threefold: 

«Matt, 28:19, 7 Mark 1:15, »Mark 16:15. 



INTRODUCTORY 7 

1. He must have the spirit of Obedience. The 
basis of his work is the command of Christ, and 
to make that command an actuality, the spirit 
of obedience to it must be the great foundation 
principle of the missionary's life. 9 "Ye have not 
chosen Me, but I have chosen you and ordained 
you, that ye should go and bring forth fruit," 
were Christ's words to His early disciples, and 
the fact remains the same to-day. The missionary 
does not go from his own free choice in the human 
sense, — an obligation is laid upon his soul, and 
with Paul he exclaims, 10 "Woe is me if I preach 
not the gospel." Thus driven by this inward 
sense of need, he goes forth to conquer the world 
for Christ, or to die in the attempt, his face toward 
the foe. 

2. And he must also have the spirit of Love. 
Obedience may compel, but love will sustain him. 
114 * Greater love hath no man than this, that a man 
lay down his life for his friends. Ye are My 
friends, if ye do whatsoever I have commanded 
you." Obedience may be the foundation of the 
Christian's work, but love is the fair superstruc- 
ture which rises beautiful and enduring upon the 
rock of faith-filled obedience to the Master's 
Word. 

3. But even obedience and love will not wholly 
fit the man for his work. He may add to these 
the qualities of an educated mind, a refined and 
consecrated intellect, a persuasive manner and the 
knowledge and use of the best methods of work, 

•John 15:16. »!. Cor. 9:16. "John 15:13, 14 



8 MISSIONABY HISTORY, 

and yet even all these are not wholly sufficient, 
jpne essential quality must be had — Power, that 
power which only the Holy Spirit can impart and 
without which the best meant efforts will be barren 
of results. The promise of Christ to His disciples 
was and still is, 12 "Ye shall receive power after 
the Holy Ghost is come upon you, ' ' and then, and 
only then, can they be "witnesses'' who shall 
testify with convicting and convincing force to the 
mercy of Grod in Christ Jesus, and to the love 
of that Saviour who came into the world that the 
world through Him might be saved. 

One other important question remains to be 
answered, "What have been and what are the 
principal motives which have influenced the Chris- 
tian Church in the establishment and maintenance 
of missionary work?" 

Five may be mentioned, of which the first is : 
The exaltation of Jesus Christ. This was prob- 
ably one of the first and strongest motives in the 
early Church. Jesus Christ, through the preach- 
ing of the gospel by the apostles and their suc- 
cessors, had claimed the allegiance of the world 
as their Saviour. But His claim was not only 
disputed, but ridiculed. He was 13 " despised" as 
well as rejected of men. He was regarded as 
simply a condemned criminal, an offender against 
the Jewish law, who had been executed for the 
dreadful crime of blasphemy; or at best He was 
looked upon as ""beside Himself" with fanati- 

ia Acts 1:8. "Isa. 53:3. "Mark 3:21. 



INTRODUCTORY 9 

cism and ambition. His divinity was neither 
accepted nor understood. His doctrines of love 
and mercy seemed a confession of weakness. 
His humility was translated into fear or coward- 
ice. In a word, Jesus Christ was considered as 
either a keen impostor or a harmful enthusiast 
and treated accordingly by the wise and the 
mighty of His day. It was, therefore, the first 
duty and the first effort of His disciples to show 
His true nature, the justice of His claims, the 
righteousness of His demands, the beauty and 
holiness of His character, and the divinity of His 
person and His work. To this all their efforts and 
all their preaching were directed, and so effectu- 
ally that before three hundred years had elapsed 
after His birth the Roman world, which had so 
despised and slandered Jesus of Nazareth, was, in 
form at least, acknowledging Him as the Christ of 
God. And the same motive must still be potent, 
because there are still many in the world who in 
reality, if not by outward act, despise Jesus as 
greatly as did those enemies who delivered Him to 
Pontius Pilate. In Japan, not sixty years ago, the 
religion of Jesus was forbidden as a pestilential 
thing, and the Christian converts, if found, were 
compelled to trample on the cross. In many other 
lands to-day Christianity is despised, and even in 
nominally Christian countries thousands and mil- 
lions are to be found who, by their attitude of 
contempt and hatred, 15U crucify the Son of God 

«Heb. 6:6. 



10 MISSIONARY] HISTORY; 

afresh and put Him to an open shame." It must 
still, therefore, be a strong motive of the Christian 
missionary, whether at home or abroad, to exalt 
Jesus, to show the loveliness of His character, the 
greatness of His mercy, the terribleness of His 
wrath, and the dignity and honor of His crown 
and throne. 

A second motive prominent in the history of 
missions is the desire for the salvation of men. 
This possibly takes precedence even of the first 
motive, and perhaps always has, for if any one 
is converted to Christ and his salvation has been 
thus secured, his honor and reverence for the Lord 
Jesus is of course assured. And to him who 
realizes the truth of the declaration, 16 " Neither is 
there salvation in any other, for there is n'one 
other name under heaven given among men 
whereby we must be saved," this motive will 
surely be all powerful. It follows the course of 
a natural impulse. Men are in danger of eternal 
death. Without the knowledge of Christ as a 
Saviour they are lost. There is, then, but one 
supreme duty for the disciples of Christ, to go to 
every man with the message of salvation and to 
beseech them in 17 " Christ's name to be reconciled 
to God." 

A third motive is the uplift or betterment of 
bur fellow-men. There are those to whom even 
the material benefits of Christianity appear great 
enough to warrant the work of missions \amid un- 

16 Acta 4:12. "2 Cor. 5:«0. 



INTRODUCTOEY 11 

civilized peoples. The writer was once told by- 
one who had been for years a very earnest and 
consecrated missionary in India, that he would 
consider his life and strength well spent if only 
he were able to lift up the common people of 
India to the enjoyment of some of the intellectual 
and material benefits of modern civilization. But 
it would seem as if this motive were hardly suffi- 
cient. We can not forget the divine word, 18i l Seek 
ye first the Kingdom of God and His righteous- 
ness, and all these things shall be added unto 
you." Nevertheless it is true that we must 
consider that the material advantages of Chris- 
tianity are in themselves very gre'at, and that 
when added to spiritual blessings they are of in- 
estimable value, even great enough to warrant 
one in giving much attention to them. "We need 
but to recall the examples of Livingstone in his 
antagonism to the African slave trade ; of Mackay, 
of Uganda, in his training of the natives in the 
mechanical arts; of Dr. Parker, who opened the 
way for the gospel in China by his medical Work, 
and of Dr. Verbeck's educational work in Japan, 
to realize that the material gifts of Christianity 
to lands that have less of temporal blessings than 
have Christian nations, have been wonderful in 
their ultimate influence upon the spiritual life of 
such peoples. 

In the missionary work of the Christians of the 
period of the Middle Ages, we find another strong 

18 Matt. 6:33. 



12 MISSIONARY HISTORY 

motive arising from the gradual centralizing of 
Christian life and activity in the Church of Rome 
and from the conviction that the Church's rule to 
be effective must be material and direct and co- 
equal, if not superior, in its authority to that of 
the State. Thus the motive of the supremacy of 
the visible Church and the extension of its rule, 
both as a spiritual and in many ways as a govern- 
mental power, took possession of the minds of 
the Christian Church, and for many centuries that 
motive dominated her relations to all those peo- 
ples with whom she came into contact. 

A last motive that has had great influence over 
the Church in her times of greatest power, has 
been the desire for the conquest of the world for 
Christ. Christ is our King, mankind His right- 
ful subjects; all who knowingly reject His rule 
are, therefore, rebels against the highest author- 
ity in heaven or on earth, and the Church, as the 
expression of Christ's will on earth, must be His 
instrument in making known that will to all men, 
thus hastening the day 19 "when every knee shall 
bow and every tongue confess that Jesus Christ 
is Lord to the glory of God the Father." It is 
no temporal rule that is thus proposed or sought, 
and in this respect it differs absolutely and es- 
sentially from the motive of the domination of 
the Church as a temporal power. It is rather 
a spiritual rule such as wa>s voiced in the war- 
cry of the Cromwellians in England, "For 

"Phil. 2:10. 



INTRODUCTORY 13 

Christ's Crown and Covenant,' ' whereby not 
through external conformity alone, but through 
spiritual agreement with the will of (rod, there 
shall be realized on earth the vision of that 
heavenly condition in which all men shall acknowl- 
edge that 20< ' One is their Master, even Christ, and 
all they are brethren.' ' 

These five motives then, viz.: The exaltation 
of Christ as Lord; the salvation of the souls of 
men ; the uplift of men by bettering their physical 
and moral condition; the elevation of the Church 
to the place of supreme control in the State, and 
the extension of the Kingdom of God over all 
the earth, have been for the most part the con- 
trolling influences in the establishment and de- 
velopment of the great missionary enterprises of 
the Christian Church from the time of her found- 
ing until the present day. 

Matt. 23:8. 



CHAPTER H 

APOSTOLIC MISSIONS 

The history of missions may be divided into six 
periods, of which the first period, extending from 
the death of Christ to the death of John (33-100 
A. D.) is called the Period of Apostolic Mis- 
sions. This period began with the earthly min- 
istry of our Lord. His life for more than three 
years was that of the itinerant missionary. Up 
and down through the land of Palestine He went 
"'teaching in their synagogues and preaching the 
gospel of the Kingdom and healing every sickness 
and all manner of disease among the people. " He 
had His missionary training class, His spiritual 
clinic, in which He not only taught His disciples 
the principles of the gospel which was to form 
the subject of His scholars' work, but by mani- 
fold examples explained His teaching and en- 
forced His wonderful words by His equally won- 
derful works of mercy and compassion. And 
when the Lord's earthly work was brought to a 
close and the twelve leaders of the newly born 
Church had received the enduement of the Holy 
Spirit, immediately the great missionary work 
of the Church began, and the Apostolic Period of 
Christian Missions was fully inaugurated. 

We must not, however, think of the apostles 

»Matt. 4:23. 14 



APOSTOLIC MISSIONS 15 

as the only missionaries of this period, nor of 
their work as the only important or even the most 
important missionary enterprise then carried on. 
This work was done by a multitude of Christians, 
for, as we read, 2 "they that were scattered 
abroad," by the persecution that arose after the 
martyrdom of Stephen, "went everywhere preach- 
ing the Word." It was therefore a time of in- 
dividual effort, of general consecration to the work 
of proclaiming the gospel; in a word, it was not 
a movement of the leaders, but of the common 
people, the "laymen's missionary movement" of 
the first century. 3 " There was no widely 
extended missionary organization; there was 
scarcely even a Church as we understand that 
term. There was simply a constantly increas- 
ing number of individual believers who, wherever 
they went, whether on their regular business or 
driven by persecution, preached Christ, told the 
story of the Cross, bore witness to its value for 
themselves, and urged the acceptance of the 
Saviour on those with whom they came in con- 
tact. Of missionaries in the modern sense of the 
term there were not many; of those who devoted 
their full time and strength to the work of 
preaching there were very few, but of those who 
made their trade, their profession, their every- 
day occupation, of whatever nature it was, the 
means of extending their faith, there was a mul- 
titude." 

Acts 8:4. 8 ** The Missionary Enterprise," p. 14. 



1G MISSIONAEY HISTOEY 

And this method of the gospel propaganda was 
wonderfully efficient. Even so early in the his- 
tory of the Church as the Day of Pentecost, only 
forty days after Jesus' ascension, the list of the 
representatives of various nations, who, as visit- 
ors to Jerusalem, had heard the gospel message, 
is astonishingly large. And in a few years Paul 
is writing to the chief cities of Asia Minor and 
of Greece, and even to Borne itself, instruct- 
ing, admonishing, and cheering the missionary 
Churches that had been established in these influ- 
ential national centers. 

Thus the apostolic period, though the most 
brief of all the divisions of the missionary work 
of the Church, was perhaps more fruitful than 
any period that has succeeded it, nor is it likely 
that at any time during the Church's history has 
her missionary work sio completely absorbed her 
attention and effort. It was the well-nigh uni- 
versal occupation of the Church of the first cen- 
tury, <and with such vigor and faith was the work 
pursued that ere the last apostle, whose sorrow- 
darkened eyes had seen his Master hanging on the 
cross of Calvary, had been translated to the glories 
of that heaven which the Master had promised 
His disciples, there were but few important dis- 
tricts of the great Eoman world that had not at 
least heard of this new faith. 

It must not be thought, however, that this 
growth was attained without the severest oppo- 
sition. The execution of Stephen and the perser 



APOSTOLIC MISSIONS 17 

cutions led by Saul were but the forerunners of 
a long and pitiless attempt to root out this " pesti- 
lent superstition. ' ' Nations and rulers who were 
the natural enemies of each other united in their 
opposition to the faith of the Crucified One, and 
their attempts to quench the ardor of His friends 
gave rise to many periods when the struggling 
Church seemed to have almost succumbed to the 
fury of their oppressors. But after each baptism 
of fire the friends of Christ rose undismayed and 
boldly testified to His name in the very face of 
their relentless foes. 

Let us learn, by but one example, how these 
early Christians testified for Christ. Polycarp, 
who was martyred about 165 A. D., is reputed to 
have been the pupil of the Apostle John and to 
have been ordained by the apostle himself as 
bishop or minister of the Church at Smyrna. But 
neither his reputation for holiness, nor the beauty 
of his character, nor the usefulness of a life spent 
in charity and good works could save him from the 
fury of the enemies of Christ, and during the great 
persecution of the Church which took place in the 
reign of the Emperor Marcus Aurelius (165 A. D.) 
Polycarp was arrested and brought before the 
Eoman proconsul to answer for his life. "Blas- 
pheme Christ," cried the proconsul, willing to 
spare the venerable man who stood before him, 
' ' Blaspheme Christ and you shall be freed. ' ' But, 
standing before the vast multitude of fanatical 
spectators, thirsting for his blood, the aged Chris- 

2 



18 MISSIONARY HISTORY 

tian with unshaken voice made answer: "Eighty 
and six years have I served my Lord Christ and 
He has never done me wrong. How can I then 
blaspheme my King who has saved me?" and 
bound to the fatal stake, with the flames leaping 
around him, Polycarp passed to his reward in a 
chariot of fire. 

No wonder that with such witnesses for Christ 
during the ten great persecutions which ravaged 
the early Church, beginning with that of Nero, in 
A. D. 64, and ending with the Diocletian persecu- 
tion in 303, the Church not only lived, but grew 
and waxed strong, thus proving the truth of the 
familiar saying, ' ' The blood of the martyrs is the 
seed of the Church. ' ' Indeed, so far and fast had 
the cause of Christ spread and such firm hold had 
it taken upon the diverse peoples of the Roman 
Empire, in spite of the opposition of philosopher 
and emperor, that as early as the close of the 
second century Tertullian could say to the heathen 
of Africa, "We are but of yesterday, and yet 
we already fill your cities, islands, camps, your 
palaces, senate, and forum ; we have left you only 
your temples;" and even half a century earlier 
Justin Martyr, himself a contemporary of the 
later apostles, declared: "There is no people, 
Greek or barbarian or of any other race, by what- 
soever appellation or manner they may be dis- 
tinguished, however ignorant of arts or of agri- 
culture, whether they dwell in tents or wander 
about in covered wagons, among whom prayers 



APOSTOLIC MISSIONS 19 

and thanksgivings are not offered in the name 
of the crucified Jesus to the Father and Creator 
of all things." 

At last the natural consummation of so won- 
derful a development was reached, and in A. D. 
313, by the imperial edict of Constantine, Chris- 
tianity was recognized as the official religion of 
the Eoman world and took its place in history as 
a great world religion. Such was the marvelous 
change in three centuries from the faith of slaves 
to that of kings. No wonder has it been related 
that Julian the Apostate, viewing the triumphs 
of the cross, exclaimed, "0 G-alilean, Thou hast 
conquered!" 

And yet, this seeming triumph of the faith 
marked in a sense the beginning of a period of 
less energetic effort in its propagation. Exalted 
upon the throne of the Caesars, the Christian 
Church began to think that its long struggle for 
recognition was happily ended. The fervor of its 
first love, the energy of its early efforts began to 
slacken. The dangers and foes also which at first 
had threatened it from without began to attack it 
from within. The 4 " perilous times" of which 
Paul warned the Church very soon began to mani- 
fest themselves, and though the wind of persecu- 
tion and material opposition died away, the ener- 
vating sunshine of governmental protection and 
popularity threatened to do more evil than the 
severest storm-blasts had accomplished. The 

*« Tim. 3:1. 



20 MISSIONARY HISTORY 

purity and simplicity of the early faith began to 
abate and heresies and crudities of thought to 
arise within the Church itself. Thus the battle 
of the Church was no longer waged alone with 
heathenism without, but also with heathenism 
within, and the great Patristic controversies that 
lasted for many years diverted the attention of 
the Church from the task of propagating the gos- 
pel to that of denning and defending the faith 
once delivered to the saints. 



CHAPTEK ni 

PATEISTIC OE EAELY CHUECH MISSIONS 

Thus it came to pass during the second period of 
the history of missions, which is called the Period 
of the Early Church or the Patristic Period (100- 
800), that battles for the faith at home and labors 
for the propagation of the truth abroad divided 
the attention of the Church. This condition de- 
veloped two widely differing classes of Christian 
champions, the one of which contended against the 
philosophies of the non-Christian thinkers and the 
fake doctrines which sprang quickly up among 
the professed friends of Christ; and the others, 
leaving such contests to the Church at home, and 
to such mighty apologists and theologians as 
Athanasius, Jerome, Chrysostom, Augustine, and 
others, fared forth to distant lands and unfamiliar 
peoples to plant the faith in which they them- 
selves trusted. Among these missionaries of the 
early Church we first note Ulfilas, or Wulfila, 
which means "Little Wolf." He was born 311 
A. D., and came from Christian parents who had 
been captured and enslaved during one of the 
many incursions made by the Goths into Asia 
Minor about the middle of the third century. His 
family were people of rank <and influence, as is 

21 



22 MISSIONAKY HISTORY 

indicated by the fact that as a young man he was 
taken in an embassy sent by Alaric, king of the 
Goths, to Constantinople, where he remained for 
ten years. He then returned as a missionary to 
his own people (341) and labored among the 
Goths north of the Danube Eiver. His particular 
distinction comes from the fact that he "'was one 
of the first missionaries to give not only Chris- 
tianity but letters to a whole people. The Goths 
were without books or writing. In order that 
they might have the Scriptures, Ulfilas invented 
for them an alphabet, using a modification of the 
Greek letters with the addition of some characters 
to represent Gothic sounds for which the Greeks 
had no signs. He translated the whole Bible, ex- 
cept the Books of Kings, omitting these because 
he feared that they would tend to feed the war- 
like passions of the Goths. Only his translation 
of the New Testament, however, has come down 
to us, the best extant copy of which is now in the 
University of Upsala, Sweden. It is known as 
the " silver Bible" because the letters are written 
with silver ink upon a purple background. It is 
extremely precious to the world because it is the 
earliest existing form of the Teutonic speech, the 
mother language of all Northern Europe and 
America.' ' 

An early missionary to the Gauls, who left 
the most permanent impress on the inhabitants 
of the land that we now know as France, was 



l"Two Thousand Years Before Carey," p. 294. 



PATRISTIC OR EARLY CHURCH 23 

Martin, Bishop of Tours (316-400). He did not 
introduce Christianity among the Franks, as 
many, including such noted men as Irenseus and 
Pothinus and Benignus, friends and disciples of 
Polycarp, had long before carried the gospel to 
these savage tribes. But his character and work 
were such that he finally established Christianity 
over a wide area of Gaul where it had been 
hitherto but imperfectly known or received. He 
was a soldier under Constantine before he became 
a Christian, which no doubt accounts for the 
manner in which he waged war against heathen- 
ism, organizing his monks into a sort of army, 
not, however, to fight with men, but to cut down 
sacred trees, destroy idols and temples, and thus 
to remove the traces of paganism from those com- 
munities which his preaching and instruction had 
led to embrace Christianity. For centuries Martin 
of Tours has been the patron saint of France. 
St. Martin's day is noted in the Scottish civil 
calendar as "Martinmas," and in Germany and 
France it is observed as a feast day. In early 
days the tomb of St. Martin was a shrine, and 
his motto, "Non recuso lab or em" (I will not draw 
back from the work), became a watchword for 
missionaries in all Western Europe. 

It certainly is somewhat strange that the name 
which popularly stands for that of the typical 
Irishman was not the name of any Irishman at 
all, but of a Scotchman, whose zeal for Chris- 
tianity led him to brave captivity and toils that 



24 MISSIONARY HISTORY 

lie might plant the banner of the cro'ss amid the 
wild tribesmen of ancient Erin. Succat, or 
Patricius (to use the Latin form of the name, from 
which we get our familiar name Patrick), was 
born in Dumbartonshire, Scotland, near the pres- 
ent city of Glasgow, in the latter part of the fifth 
century (493). When about sixteen years old he 
was taken captive by a raiding party from Ire- 
land and sold as a slave to a chieftain named 
Milcho, living in what is now County Antrim, who 
made him his -shepherd and cowboy. Patrick's 
father was a deacon or priest in Scotland, and 
the youth was well instructed in Christianity, 
while his religious life was maintained by much 
prayer and meditation, for which his solitary oc- 
cupation gave him frequent opportunities. After 
a while he escaped and returned to Gaul, and there 
remained some years, possibly coming under the 
influence of the monastic school of Martin of 
Tours, in France, which was at that time a flaming 
center of missionary zeal. Returning to Scotland, 
he had a vision much like that of Paul's vision of 
the man of Macedonia, dreaming that he saw a 
man from Ireland who gave him a letter headed 
"The Voice of the Irish,' ' and that he heard the 
voices of men who dwelt near where he had been 
held captive crying out, "We entreat thee, holy 
youth, to come and walk still among us. ' ' Obedi- 
ent to this heavenly vision, Patrick left his native 
land and landed at Wicklow, but was driven away 
from there. Sailing north, he entered Strangf ord 



PATRISTIC OR EARLY CHURCH 25 

Lough, in County Down, and in a barn near where 
is now Downpatrick, the first Christian Church 
in Ireland was gathered. Beginning about the 
year 525, he "did the work of an evangelist" 
with rare zeal and discretion, founding churches, 
schools, and monasteries, and preaching the gos- 
pel throughout the length and breadth of that 
wild and savage land. 

He was God's instrument to establish Chris- 
tianity in Ireland, but that he was a member of 
the Romish Church, as we understand it, is not 
historical. 2 "The authentic records do not indi- 
cate that Patrick had any connection with the pope 
or with popery. The modern Romish sect did not 
then exist. Patrick's grandfather was a married 
priest. There is no auricular confession, no 
adoration of Mary, no extreme unction in the 
reliable records of his life. The most striking 
feature in his own writings is the frequent cita- 
tion of Scripture, which he quotes from the ver- 
sion translated by Jerome. This, with a life of 
Martin of Tours, is bound up with the 'Book of 
Armagh,' which is the title of the collection of 
St. Patrick's extant writings. It is forever sig- 
nificant that the life of a preceding missionary 
and a copy of the New Testament should be bound 
up with the primitive account of the first distin- 
guished missionary to the British Islands." 

If Ireland was evangelized by a Scotchman, 
Scotland was later repaid for her gift by the 

2 "Two Thousand Years Before Carey," p. 265. 



26 MISSIONARY HISTORY 

labors among her people of the eminent Irish mis- 
sionary Columba. He was of royal lineage, from 
one of the numerous families of Celtic chieftains, 
and was born about 521. Having studied for the 
Church, he was early distinguished for his piety 
and zeal, and laid the foundations of several 
monastic communities while he was yet a young 
man. 

When forty-two years old (563)) he crossed 
the Irish Channel to Argyllshire, Scotland, and 
with twelve companions founded, on the little 
island of Hii or Iona, a settlement which became 
one of the most famous missionary schools in his- 
tory. From this school went forth many to spread 
the gospel tidings throughout Scotland, and, as 
says a writer, s "for two centuries or more Iona 
was the place in all the world whence the greatest 
amount of evangelistic influence went forth and 
on which, therefore, the greatest amount of bless- 
ing from on high rested." The extent of his work 
and -that of the "graduates" of his "missionary 
training school," is indicated by the fact that, 
"during Columba 's lifetime the gospel was gen- 
erally accepted by the whole of the Western 
Picts; by the population of the Hebrides, whose 
numbers were probably but small, but among 
whom missionary work must have been carried 
on with immense difficulty; and by many in the 
Orkney, Shetland, and Faroe Islands." 

Turning from Scotland to England, we note 
that the great pioneer missionary to this land was 

S" Medieval Missions," pp. 60, 51. 



PATRISTIC OR EARLY CHURCH 27 

Augustine, who, with his band of forty Benedic- 
tine monks, was sent by Pope Gregory to re- 
evangelize a people whose ancestors had once 
been evangelized but later had relapsed into 
heathenism through the weakness of the Church 
and the growing influence of pagan tribes. 
Augustine and his helpers seem to have been dis- 
mayed at first by the reports of the savage char- 
acter of the Saxons and to have turned back, seek- 
ing to be released from their dangerous mission. 
But Gregory, who long before he became pope had 
determined on the evangelization of the people of 
the fair-haired slaves whom he saw in the market- 
place at Rome, sent back his agents with the stern 
command to persevere in their work. Pressing 
on, therefore, this early missionary deputation, 
in the year 596, came to the kingdom of Kent, 
whose ruler, Ethelbert, had married a wife of 
the Franks, Bertha by name, who was herself a 
Christian. Influenced by her, Ethelbert received 
the strangers with kindness, assigned them a resi- 
dence in his capital city of Canterbury, and gave 
them permission to preach and to teach any who 
would hear them. So well did they succeed that 
within a year after the landing of the missionaries, 
Ethelbert was baptized and, according to the 
method of the times, the nation followed their 
ruler in the acceptance of the new faith. The 
Church of St. Martin, in Canterbury, is still 
pointed out as the site whereon Christianity was 
re-established in Britain. 

Germany, inhabited by rude tribes whose 



28 MISSIONAEY HISTORY 

earlier civilization and Christianity had been al- 
most wholly obliterated by the waves of barbaric 
invasion from the North and East that swept over 
it during the second and third centuries, was re- 
sown with the gospel seed, not, as would have been 
natural, by its nearest Christian neighbors, the 
Frankish Church, but by heralds from more dis- 
tant lands. Severinus Fridold, or Fridolin, and 
others did much to relay the ruined foundations 
of religion among the Germanic tribes, but three 
names stand out most conspicuously, Columbanus, 
Willibrord, and Winf rid or Boniface. These were 
all from the British Church, and their zeal and 
devotion bear witness to the high state of culture 
and piety in these islands. 

Columbanus was born in Ireland in 559, and 
even as a youth was noted for his scholarship, 
having performed, among other literary labors, 
the remarkable task of translating the Book of 
Psalms from the original Hebrew, in order that 
what he considered a>s errors of the Alexandrian 
or Septuagint translators might be corrected. 
His missionary zeal, however, was early awak- 
ened, and in his thirtieth year with twelve com- 
panions he set sail from Ireland, intending to go 
to Southern Germany. Diverted into France, in 
the region of Burgundy, he finally found his way 
to the German frontier and established his head- 
quarters at Anegray and Luxeuil, in the Vosges 
Mountains. Here he built up strong monastic 
communities of the type common to thoise days 



PATRISTIC OR EARLY CHURCH 29 

and from which as a center his missionaries went 
far and wide among the savage tribes >along the 
head waters of the Rhine and the Rhone. They 
also went south to the pagan Suevi, the ancestors 
of the modern Swiss, and with Colnmbanus , com- 
panion and successor, Galbus, did much to firmly 
re-establish the Church among the hardy moun- 
taineers. At Bregenz on Lake Zurich, idols were 
destroyed and monasteries founded and the arts 
of religion and peace were established. Colum- 
banus also attempted to establish himself in Italy, 
but soon died at the monastery of Bobbio, which 
he had founded in 615. He was a faithful and 
fearless champion of the truth, and his stern re- 
buke of the evil life of Brunhilde, the queen- 
mother of Burgundy, while it did not, as in the 
case of John the Baptist, cause him to lose his 
life, did drive him far from the civilization and 
comforts of his day, to a life of privation and toil, 
but also to a work which had great influence 
upon the spread of Christ's Kingdom. 

Willibrord was the missionary apostle of Hol- 
land. He was an Englishman by birth, but part 
of his education and much of his zeal were derived 
from the Irish Church, under whose influence he 
came while still young. He sailed for Friesland 
and landed at the mouth of the Rhine in 690. The 
land was rough, the people wild, the work difficult, 
but regardless of obstacles, he labored on year 
after year, re-enforcing his little band of helpers 
by new recruits from home until he had firmly 



30 MISSIONAKY HISTOEY 

laid the foundations of Christianity among a peo- 
ple that were destined in after centuries to be 
perhaps the most devoted and bold defenders of 
the Christian faith that have yet been known in 
the history of the Church, for to Holland of the 
sixteenth century the whole world owes a spiritual 
and civic debt that can not soon or easily be re- 
paid. 

But of all these Anglo-Saxon missionaries, 
Winfrid or Boniface was the most distinguished 
(755). His first journey to other lands was to 
Frisia, where Willibrord was now growing old and 
anxious to transfer some of his important work 
to younger &nd more vigorous hands. He was 
offered the bishopric of Utrecht, but turned from 
these honors and took up instead the difficult and 
dangerous work of reorganizing the religious and 
Church life of the widely scattered and inde- 
pendent German tribes. 4 "Five hundred years 
before, the religion of the cross had followed the 
Roman eagles along the Roman roads to the 
Roman camps and towns. The rough and ready 
Frankish rulers, still half pagan in their ideals, 
had given it a cast of their own ; 'swarms of zeal- 
ous Irish missionaries had woven their ideas 
widely through the fabric," and the resultant was 
a form of faith which was not pleasing to Rome 
or wholly in accord with the theological or ec- 
clesiastical needs of the days. "Boniface proved 
the man for the hour. He converted, organized, 

4 "Two Thousand Years Before Carey," p. SOS. 



PATEISTIC OR EARLY CHURCH 31 

and reorganized the German Churches into the one 
Church of Rome. The heathen Allemani, Hes- 
sians, Bavarians, Saxons, and Franks of the vari- 
ous tribes heard the gospel from him and turned 
to Christ in great numbers." 5 "It is said that in 
the course of about twenty years he baptized 
about 100,000 of the pagan inhabitants of Ger- 
many. Although this number is probably much 
exaggerated and although such wholesale bap- 
tisms were not an unmixed good, yet it is evident 
that it was by his zeal, combined with a singular 
faculty for organization, that Germany became a 
professedly Christian land." In his old age he 
essayed once more to carry the gospel into Hol- 
land or Frisia, whence he had withdrawn in his 
early manhood, and set out with an expedition 
for that purpose. For a time they succeeded in 
their work, but soon the savage Frisians deter- 
mined to rid themselves of their intruders, and 
there on the shores of the Zuider Zee, at the age 
of seventy-five, Boniface pillowed his head on a 
volume of the Gospels and calmly received the 
sword-stroke that gave him the martyr's crown. 
"While this work was going on in Central 
Europe, there were those who penetrated beyond 
the rivers and forests of France and Germany 
and Holland to the remoter regions of Denmark 
and Sweden and even to far-away Greenland. In 
Denmark and Sweden the pioneer missionary was 
Anskar (822). He was invited to Denmark by 



* " Medieval Missions," p 114. 



32 MISSIONARY HISTORY 

King Harold of Jutland, who, in a visit to Louis 
the Pious, the successor of Charlemagne, had heen 
converted to Christianity. Returning with this 
king, he established a Christian school, whose 
advantages, however, were so little appreciated 
that he had to get his scholars from among slave 
boys, who were compelled to ^attend Anskar's 
instructions. Nevertheless, some progress was 
made until King Harold, by a revolt of his people, 
was forced to abdicate his throne, and the work 
of the missionaries was for the time brought to 
a close. But while the door was thus shut in 
Denmark, it was opened in Sweden, " where,' ' as 
says Neander in his Church History, ' ' some seeds 
of Christianity had already been scattered. Com- 
merce had especially contributed to this event. 
Christian merchants had conveyed the knowledge 
of Christianity to Sweden, and merchants from 
Sweden, becoming acquainted with Christianity 
at Dorstede (or Dordrecht, in Holland, which in 
those days was the great entrepot of the Northern 
trade) had many of them no doubt embraced 
the faith. Thus the way was opened for Anskar 
to minister to the Christians already in Denmark 
and through them to reach their savage and still 
heathen countrymen. He established his work 
at Hamburg, on the borders of Germany and Den- 
mark, and in spite of reverses and losses, suc- 
ceeded in establishing Christianity in both of 
these northern kingdoms." 

Similar work was done in Pomerania by Otto, 



PATRISTIC OR EARLY CHURCH 33 

who astonished the splendor-loving Russians by 
the impressiveness of his services and the mag- 
nificence of the long line of his richly dressed 
retinue. It is said of this missionary that "he 
did little public preaching, but a great many 
Christlike deeds/ ' which perhaps was not a bad 
example for his successors in other lands and 
ages. 

"Lief the Lucky' ' was a son of the Norseman 
Eric the Red, the reputed discoverer and colo- 
nizer of Greenland. Visiting the king of Norway, 
who was a Christian, Lief was easily led to em- 
brace the faith, and then determined to return 
to Greenland and Christianize the colonists from 
Iceland, who had settled there. On his way he 
was driven to the south by storms and is pre- 
sumed to have landed on the coast of New Eng- 
land. Thus, though for four hundred years no 
use was made of this discovery, 6 "the continent 
of North America was first visited by a Christian 
Viking bound on an errand from the king of 
Norway to win the people of Greenland to 
Christ." On reaching Greenland he established 
a Christian Church in his father's colony which 
continued for four hundred years or until the 
colony was finally abandoned. 

During all this time of missionary activity 
on the part of the Western or Roman Church, 
the Eastern Church or that portion of Christen- 
dom which acknowledged the Patriarch of Con- 



6 " Winners of the World," pp. 5-7. 

3 



34 MISSIONARY HISTORY 

stantinople as their liead, was not moved to any 
great display of missionary zeal. Perhaps their 
most noted achievement was in the mission of two 
Greek priests from Thessalonioa, the brothers 
Cyril and Methodius, by name. Their special work 
was among the Bulgarians, and the story is that 
their savage king Bagoris was converted by see- 
ing a picture of the Last Judgment, which Metho- 
dius, who was skilled in painting, had depicted 
upon the wall of the palace. The brother mis- 
sionaries also did a work more lasting than the 
conversion of a barbaric king. 7 "They found the 
Slavonic race without a written language and con- 
structed for it an alphabet based on the Greek. 
Having made letters for the Slavs, they gave them 
a literature. They translated the whole Bible into 
Slavonian and created a liturgy in that tongue. 
As Max Mtiller says, 'This is still the authorized 
version of the Bible for the Slavonic race and to 
the student of the Slavonic languages it is what 
Gothic is to the student of German.' " 

But even a greater result of their work was 
that in thus enabling the Slavs to worship God 
and to read His Word in their own language, 
instead of in the Latin, they aroused the an- 
tagonism of the more bigoted of the Romish 
clergy, including the pope, and precipitated the 
final separation of the Church into its two great 
divisions of Roman and Greek. 

Such are a few examples of the early mis- 



7 "Two Thousand Years Before Carey," p. 828. 



PATEISTIC OR EARLY CHURCH 35 

sionaries and of the character of the work whereby 
they laid the foundation of the religion which in 
most of their mission fields has persisted to the 
present day. It may, however, be useful to gather 
up the suggestions of these facts into a somewhat 
general statement and to look at both sides of this 
work of missions in mediaeval and early times, 
noting very briefly its benefits and its defects. 

As to the latter, a recent writer says : 8 ' ' The 
aim of these workers throughout this long period 
(the mediaeval) was to bring men under the power 
of the sacraments and to make them the subject 
of priestly intercession and manipulation. The 
missionaries wrought not to make disciples, but 
to induce men to suffer the clergy to save them 
through priestly services of magical value. 

"The missionary strategy appears in the 
workers first getting a priestly hold over leaders, 
kings, nobles, etc., and subsequently prevailing 
on them to enforce the acceptance of the current 
Christianity on their subjects: in their attacks 
on heathen superstitions and gods and, coming off 
unhurt, arguing the victory of Christ over the 
god whose honor had been attacked, and in playing 
generally upon the ignorance and superstition of 
the people.' ' This writer also instances the de- 
creasing use of the Scriptures in the vernacular 
and the increasing dependence upon false miracles 
and the modifying of the gospel to meet the special 

8 "Introduction to Christian Missions," pp. 93,94. 



36 MISSIONARY HISTORY 

tastes and customs of those to whom they pre- 
sented it. 

Still, although all this and more is probably 
true, it must be remembered that however im- 
perfect from our twentieth century standpoint 
these mediaeval missions were as to spirit or 
method, yet they were infinitely superior to any 
other religious influence then in existence and that 
their standards of Christian thought and living 
were a power to raise those who accepted them 
far above their previous convictions and actions. 
We are not ourselves as yet so far removed from 
all crudities ( and imperfections in the life of so- 
called Christian peoples, nor even in the methods 
and work of our missionary endeavors, as to look 
with entire disapproval upon the work of men, 
many of whom wrought so faithfully and with such 
passionate devotion to the light of truth as they 
saw it. The annals of patristic and mediaeval 
missions, as well as those of the Romish Church 
of later generations, are full of examples of the 
most splendid devotion to the cause of Christ as 
they understood that cause and its requirements 
in their day. 

The methods employed in the Mediaeval Age 
were essentially those of an earlier age, and it is 
interesting to note that the five methods still 
largely used by foreign missionary workers were 
well known to the workers of ia thousand years 
ago — preaching the gospel, medical work, of which 
the monks were almost the sole practitioners, lit- 



PATEISTIC OR EARLY CHURCH 37 

erary work, whereby the spark of learning was 
kept alive among the clergy when it had almost 
died out among the common people, and educa- 
tional work, for the monasteries and nunneries 
were the combined common school, high school, 
and university of the day, without whose efforts 
a greater ignorance even than that which did pre- 
vail would have been inevitable. And finally, the 
industrial method, so usefully employed to-day, 
is found at least in its genesis, for, as a writer 
says: 

9 "A monastery was as a rule an institution 
competent to supply the temporal necessities of 
its members. Some of the brothers gave a meas- 
ure of attention to agriculture and dairying and 
stock-raising ; some to the mechanical arts ; some, 
but in rarer instances, to the fine arts and learn- 
ing. In the effort to support themselves and their 
work they became, by example, teachers of the 
communities around them in many of the arts of 
civilization and wrought for their material ad- 
vancement along many lines." 

One thing, however, especially marked the 
missions of this age, in that the "laymen's move- 
ment' ' of the early Church, during which time, as 
we have seen, every Christian was a missionary, 
was replaced by a body of missionaries recruited 
almost wholly from the clergy. Such were Patrick 
and Columba, founders of the Irish and the Scot- 
tish Churches ; such were Columbanus and Galbus, 

•United Editors' Encyclopedia— Article " Monasteries." 



38 MISSIONARY HISTORY 

who labored in Gaul and Switzerland; such was 
Augustine of England; such were Willibrord in 
Holland and Boniface in Germany; such were the 
apostles to Bulgaria, Cyril and Methodius, and 
such were the great missionary orders, the Do- 
minicans and Franciscans and Jesuits, whose chief 
work was the spread of the gospel and the ag- 
grandizement of that Church which to them rep- 
resented Christianity. Such, too, we may remark 
in passing, has been until very lately the general 
trend of even Protestant missions, and we may 
hail with gratitude and great hopefulness the re- 
vival of missionary knowledge and zeal among the 
laymen of the Protestant Church of to-day, as in 
a sense a return to those convictions and methods 
by means of which, for the first three or four cen- 
turies of the Christian era, the religion of the 
Christ swept on to victory. 



chaptee nr 

MEDIAEVAL MISSIONS 

In the latter part of the eleventh century arose 
that remarkable series of events called the Cru- 
sades, which might almost be called the "missions 
militant" of the Christian Church, whose imme- 
diate purpose was to rescue the Holy Land and 
the tomb of Christ from the domination of the 
Moslems, and whose effects upon the religious, 
intellectual, and social life of Europe, and ulti- 
mately of the civilized World, were both powerful 
and widespread. 

There are usually reckoned in history seven 
crusades, extending over a period of about one 
hundred and seventy-five years (1095-1270). 
Their immediate cause was the oppressions and 
cruelties wrought by the more fanatical Moslems 
on Christian pilgrims to the Holy Land, as well 
as on Christian natives of Syria and surrounding 
lands. Pope Urban II preached a crusade to 
avenge the wrongs of these Christians and to 
rescue the tomb of Christ from the possession of 
the Moslems, and his exhortations aroused wide- 
spread enthusiasm. Thousands from all parts of 
Christendom enlisted for the Holy War. The war- 
cry of the advancing hosts was "Deus Vult" (God 



40 MISSIONARY HISTORY 

Wills It), and their armor, shields, and banners 
were emblazoned with the sign of the cross. The 
first expeditions consisted of undisciplined and 
useless material and were wholly unfitted to meet 
the difficulties they encountered. They never even 
reached Palestine. Each was overcome by the 
hardships of the journey or was 'attacked and cut 
to pieces by the Mohammedans. 

At last (1096) there set forth on their tre- 
mendous task six armies of disciplined and well- 
armed warriors, comprising over 600,000 men, the 
chivalry and military power of feudal Europe, led 
by chiefs of experience and renown. They ren- 
dezvoused at Constantinople, captured Nice in 
1097, Antioch in 1098, and after incredible hard- 
ships and sufferings from disease and battle, 
achieved the great object of the expedition by the 
capture of Jerusalem in 1099. Godfrey of Bouil- 
lon was elected king of Jerusalem and a Christian 
kingdom erected which finally included all of Pal- 
estine, and which withstood the attacks of the sur- 
rounding Mohammedan nations for more than 
fifty years, until it fell before their persistent 
onslaughts. Repeated attempts were made by the 
Moslems to recapture Syria and Palestine, and by 
the Christians to defend these possessions or to 
take once again those portions that fell before 
the valor of the Saracenic or Arabian hosts. 
These succeeding Crusades occurred in 1144, 1189, 
1203, 1228, 1244, and 1270. The most holy priests 
of the Church preached these Crusades, and the 



MEDIEVAL MISSIONS 41 

mightiest monarchs of Europe and their peoples 
engaged in them, but little by little the religious 
fervor grew cool, the political and military re- 
wards of such expeditions became less tempting, 
and in 1270, with the return from Syria of Prince 
Edward, afterward Edward I, "the last of the 
crusaders," the Holy Land and its adjacent ter- 
ritory was gradually repossessed by the Saracens 
and other Moslem peoples, under whose control 
it has ever since remained. 

As to the effect of the Crusades, while they 
were in no true sense a missionary movement, yet 
they spread the knowledge of Christianity among 
regions in which it had long been unknown, ex- 
erted a strong influence upon the life of mediaeval 
and even of modern Europe, and did much in 
bringing together the East and the West in a way 
never before possible. As a writer on this sub- 
ject well says, Ui "While we can not help deploring 
the enormous expenditure of human life which the 
Crusades occasioned, it is impossible to overlook 
the fact that they exercised a most beneficial in- 
fluence on modern society." Guizot, in his lec- 
tures on European civilization, endeavors to show 
the design and place of the Crusades in the 
destinies of Christendom. "To the first chron- 
iclers," he says, "and consequently to the first 
Crusaders of whom they are but the expression, 
Mohammedans are objects only of hatred; it is 
evident that those who speak of them do not know 

J United Editors' Encyclopedia, Article "Crusadea." 



42 MISSIONARY HISTORY 

them. The historians of the later Crusades speak 
quite differently: it is clear that they look upon 
them no longer as monsters ; that they have to a 
certain extent entered into their ideas ; that they 
have lived with them ; and that relations and even 
a sort of sympathy have been established between 
them." Thus the minds of both parties, particu- 
larly of the Crusaders, were partly delivered from 
those prejudices which are the offspring of igno- 
rance. "A step was taken toward the enfran- 
chisement of the human mind." Secondly, the 
Crusaders were brought into contact with two civ- 
ilizations richer and more advanced than their 
own, the Greek and the Saracenic; and it is be- 
yond all question that they were much impressed 
by the wealth and comparative refinement of 
the East. Thirdly, the close relationship between 
the chief laymen of the West and the Church, 
inspired by the Crusades, enabled the former to 
"inspect more narrowly the policy and motives of 
the papal court." The result was very disastrous 
to that spirit of veneration and belief on which the 
Church lives, and in many cases an extraordinary 
freedom of judgment and hardihood of opinion 
were induced, such as Europe had never before 
dreamed of. Fourthly, great social changes were 
brought about. A commerce between the East and 
the West sprang up, and towns, the early homes 
of liberty in Europe, began to grow great and 
powerful. The Crusades indeed "gave maritime 
commerce the strongest impulse it had ever re- 



MEDIEVAL MISSIONS 43 

ceived." The united effect of these things again, 
in predisposing the minds of men to a reformation 
in religion, has been often noticed. Other causes 
undoubtedly co-operated and in a more direct and 
decisive manner, but the influence of the Crusades 
in procuring an audience for Luther can not be 
overlooked by the philosophic historian. 

Although the Crusades did very little directly 
for the Christianization of the Mohammedans, 
there were those in that age who desired ardently 
to bring to their knowledge and acceptance the 
truth as it is in Christ. Among these stand out 
prominently 2 Kaymond Lull, the first to urge the 
supreme need of special training for the evangeli- 
zation of Moslems, and to exemplify his contention 
by his own life of toil and martyrdom; John of 
Damascus (760) and Peter the Venerable (1115), 
who first studied Islam with sympathy and advo- 
cated the employment of spiritual weapons only 
against the Moslem and for this purpose prepared 
translations of the Scriptures and other religious 
works; and Francis Xavier (1596), who dwelt at 
Lahore, India, for twelve years, while writing a 
work by which he purposed to prove to Moslems 
the superiority of Christianity to Mohammedan- 
ism. 

During the medieval period, however, several 
monastic orders were formed or specially flour- 
ished whose principal purpose was to defend and 
extend the Christian faith and which may, there- 

2 See Chapter X on Mohammedanism. 



44 MISSIONARY HISTORY 

fore, be rightly called the missionary orders or 
missionary societies of the Romish Church. 
Among the best known of these were : The Bene- 
dictines, the Franciscans, the Dominicans, and, 
most famous of all, the Society of Jesus or the 
Jesuits. 

The earliest of these orders was the Bene- 
dictines, founded by the father of monasticism in 
the Western Church, Saint Benedict of Nursia. 
Its first monastery was established in 529 at 
Monte Cassino near Naples, and after the sixth 
century the order increased so rapidly that the 
Benedictines must be regarded as the main agents 
in the spread of Christian civilization and learning 
in the West. They are said to have had at one 
time as many as 37,000 monasteries, and counted 
among their branches the great order of Cluny, 
and the still greater order of the Cistercians, and 
later still the more modern order of the Trappists. 
These were popularly known as "the Black 
Monks," because of the long black gown and cowl 
that formed the dress of their order. They were 
particularly flourishing in France, although they 
had also many monasteries and much wealth in 
Germany, Spain, Italy, and England. They were 
chiefly noted as promoters of literature and edu- 
cation, and many eminent writers and translators 
are numbered in this brotherhood. To them is 
largely due the preservation of literature during 
the Dark Ages, and though their direct connection 
with missionary work was but small, yet by pro- 



MEDIAEVAL MISSIONS 45 

viding a literature which, was of value to the 
spread of Christian civilization, they rendered a 
service of incalculable value to the development of 
the religious and literary life of the Middle Ages. 
The Franciscans, or Minorites, popularly 
called the "Gray Friars," in distinction from the 
"Black Monks" or Benedictines, was an order 
founded by Saint Francis of Assisi, who is to 
be carefully distinguished from Saint Francis 
Xavier. Francis of Assisi was the son of an 
Italian merchant, who led at first a life of pleasure 
and worldliness, which he later renounced for the 
poverty and self-denial of a religious life. In 
1208, with seven other companions, he formed a 
monastic community whose three chief rules were 
the vows of chastity, poverty, and obedience. The 
literal interpretation of the vow of poverty would 
have prohibited the ownership of any property 
by the order, and over this point many and serious 
contentions arose which gave rise to other affili- 
ated but less vigorously conducted branches of the 
order. A very important feature of the order of 
Franciscans was the enrollment of members who 
were not bound to live in the monasteries, but 
who continued to mingle with society without the 
rule of celibacy or the more stringent regulations 
of the order. These were called "Tertiaries" or 
members of the Third Order of St. Francis. They 
were bound to devote themselves to the works of 
Christian charity, to serve the sick, to instruct 
the ignorant, and in a word to practice as far as 



46 MISSIONARY HISTORY 

possible, while living in the world, the virtues of 
the cloister. In this branch of the order were 
members of every rank from the throne to the 
cottage, and their influence counted largely on 
the religious and social life of their times. In 
time they also divided into several sub-orders of 
Franciscans, among which the Recollets are noted 
as furnishing many of the missionaries sent by the 
Romish Church to the possessions of France and 
Spain in the New World after the discovery and 
early settlement of America. 

The Franciscans have always been charged 
with the defense of the faith of the Romish 
Church, and one of their greatest theologians was 
Duns Scotus, whose system of theology still has 
its influence. Roger Bacon, Cardinal Ximines, 
and several of the popes of the fourteenth and 
fifteenth centuries belonged to this order. It is 
still extant and flourishing and from its ranks have 
been and are still drawn more of the missionary 
workers of the Romish Church than from any 
other monastic order save that of the Jesuits. The 
beautiful Musee de Cluny in Paris is a former 
monastery of this order. 

The order of the Dominicans or Preaching 
Friars was founded by Dominic de Guzman, a 
Spanish priest, to whom was given the task of 
trying to convert the heretical Albigenses. In 
the early prosecution of this work he became con- 
vinced that a special order, whose duty should be 
preaching and the cure of souls, was needed in 



MEDIAEVAL MISSIONS 47 

the Romish Church, and in 1216 the order which 
he founded was confirmed by Pope Honorius III. 
Failing, however, to convert the Albigenses by 
peaceable methods, a religious crusade was de- 
clared against them and grew into a terrible and 
bloody war, which lasted for twenty years and 
in which thousands of persons miserably perished 
who were innocent of any crime but the belief 
in that which to the Romish Church was a false 
faith. 

The Dominican order spread very rapidly and 
they soon became the expounders of the Romish 
doctrines. The greatest theologian of the Middle 
Ages, Thomas Aquinas, was a member of this 
order. They were the chief agents in the Papal 
Inquisition and strove to convert men by torture 
where argument had not sufficient effect. As 
preachers and teachers the order really did much 
for the propagation of the Romish type of Chris- 
tianity and spread not only throughout papal 
countries, but into foreign lands, so that " their 
monasteries arose throughout Christendom, and 
even on the shores of Asia, Africa, and subse- 
quently, America.' 9 

But the greatest and the most recently formed 
of all the missionary orders of the Romish Church 
was and is the order of the Society of Jesus, com- 
monly known as the Jesuits. This order was 
founded in 1534 by a Spaniard, Ignatius Loyola, 
and five other associates, the best known of whom 
was the great missionary Francis Xavier. The 



48 MISSIONARY HISTORY 

first object of this association was a pilgrimage 
to the Holy Land and a mission to the infidels, 
but the conditions in Europe arising from the 
rapid progress of the Reformation modified the 
first purpose of the founders and led them to add 
to the usual monastic rules of chastity, poverty, 
and obedience, a fourth vow by which the mem- 
bers of the order bound themselves to go with- 
out question as missionaries to any place to which 
they might be sent. The rules of this organiza- 
tion, binding them to implicit obedience to the 
commands of their superiors, are very rigid and 
their habit of thus "obeying orders" without 
qualification or questioning has made this order 
a most powerful instrument for the propagation 
of the papacy. It is not a conventual order in 
the same sense as some of the other religious 
orders of the Church, but through their control 
of education in the various European countries 
where they flourished, and especially by their bold 
penetration of heathen and non-papal lands and 
the zeal and persistence with which they pushed 
their teachings and influence, the Jesuits came into 
practical control not only of the Church, but of 
the civil government in very many places. This 
result, together with their invasion of the privi- 
leges and influences of the universities and col- 
legiate bodies of Europe, aroused a great opposi- 
tion to them which culminated in their suppres- 
sion as an order by Pope Clement XIV (1773). 
In 1814, however, Pius VII permitted the order 



MEDIEVAL MISSIONS 49 

to be revived, and they still exist as a powerful 
influence in the Church, although watched with* 
suspicion and often treated with severity by the 
several European governments. 

We are, however, chiefly concerned with the 
Jesuits as a missionary order, and in this respect 
their progress was rapid and influential. In this 
work 3 "they outstripped all the older orders of 
the Church. In the Portuguese colonies of India 
the successes of Francis Xavier are well known. 
The results of their missions in China were even 
more extraordinary, as typified by the labors and 
successes of Matteo Eicci and Johann von Scholl, 
as they also were in Japan and in North and Cen- 
tral America. Their establishments in South 
America, as in Brazil, in Paraguay, and Uruguay, 
on the Pacific Coast in California, and in the 
Philippines, were missions of civilization as much 
as of religion. ' 9 It is, however, to be remembered 
that so much of the religious teachings of the 
Jesuits was concerned with the formal observances 
of religion that many of the peoples "evangel- 
ized" by them have sunk back into practical 
heathenism. 

In the United States and Canada the Jesuit 
missions seem to have been of an higher order 
than in many other places. Beginning at Quebec 
in 1625, their missionaries exhibited great bravery 
and devotion, penetrating the wilderness, preach- 
ing to and teaching the most fierce and blo'od- 

8 United Editors' Encyclopedia, "Jesuits," 

4 



50 MISSIONARY HISTORY 

thirsty Indian tribes, and often falling victims to 
the passions of savages. The names of Jogues, 
Breboeuf, Marquette, LaSalle, and others stand 
out as those of hardy explorers and pioneers and 
devoted Christian missionaries who without a 
murmur gave their strength and life for their In- 
dian converts, and the annals of the Jesuit mis- 
sionaries in Canada and the United States are, as 
a whole, a bright chapter in the history of this 
order. 

The Roman Catholic Cathedral of St. James at 
Montreal, Canada, contains an unusual and beau- 
tiful memorial of the missionary work of the 
Romish orders in the magnificent paintings 
wherein are depicted scenes, not from the lives 
of the "saints," but from the lives of those who 
braved the terrors of wilderness and river that as 
missionaries of Christ they might carry the mes- 
sage of His cross to the savage Indians of those 
Northern lands. Such a recognition of their 
bravery and zeal is as well merited as it is unique. 



CHAPTER V 

MISSIONS IN THE KEFORMATION PERIOD* 

The beginning of the Reformation of the six- 
teenth century is customarily dated from 1517. 
As a fact this was but the culmination of a long 
series of efforts on the part of men to assert their 
spiritual and intellectual independence. With the 
increase of power in the Church and its gradual 
identification with the civil power abuses had 
grown up that caused men to pause and wonder, 
then to think for themselves, and finally to doubt 
the reliability of the Romish Church or the spir- 
ituality of its life and purpose. Cardinal Pole 
(1500) had said that "men ought to content them- 
selves with their own inward convictions, and not 
to concern themselves to know if errors and 
abuses existed in the Church," but with awaken- 
ing and spreading intelligence and knowledge, this 
was impossible. There were many "Reformers 
before the Reformation," such as Wyclif in Eng- 
land (1324), Huss and Jerome <of Prague in Bo- 
hemia (1369), Reuchlin in Germany (1455), Eras- 
mus in Holland (1465), and many others who pro- 
tested against the abuses of the Church by argu- 
ment or ridicule. Finally "the little monk that 
shook the world,* ' Martin Luther, arose and in his 
ninety-five theses nailed on the church door at 

51 



52 MISSIONARY HISTORY 

Wittenberg (1517), challenged the attention of all 
Europe and set a light to the fire already pre- 
pared. Others followed him. Zwingli in Switzer- 
land (1519), Calvin in France (1530), and Knox 
in Scotland (1560), with scores of less noted 
leaders, opposed the errors and inconsistencies of 
Rome and protested against her false teachings 
and her pernicious power. Not only contests of 
thought and word, but conflicts of armed men 
broke out everywhere and all Europe was soon 
involved in the flames of civil and religious war- 
fare. 

When, after nearly three-quarters of a century, 
the results of this fierce agitation could be ascer- 
tained, the Western Church was found to have 
been divided into three main bodies, the Romish, 
the Lutheran, v and the Reformed or Calvinistic, 
of which the latter two have ever since borne the 
distinctive and common title of Protestant. 

The great changes thus accomplished were in 
the main twofold, doctrinal and governmental. 
In doctrine these three fundamental facts were 
asserted and declared to be the foundation of the 
true Christian faith, viz.: 

1. The absolute supremacy of the Scriptures, 
as opposed to the Romish doctrine of the co- 
ordinate authority of tradition and the Councils 
of the Church. 

2. Salvation by faith in Christ alone, as differ- 
ing from dependence on the ceremonies and abso- 
lutions of the Church. 



EEFORMATION PERIOD 53 

3. The essential priesthood of all believers, 
who therefore require no intermediary between 
God and man, save Jesus Christ. 

The second fruit of the Reformation, the denial 
of the authority of the Church in civil matters and 
even of the religious supremacy of the Papacy, 
manifested itself in the adoption of many varying 
forms of civic and of Church government and 
consequent relaxing of ecclesiastical control. 

All this was the result of years of argument 
and contention, of toil and bloodshed, of cruel per- 
secution and of the patient suffering of many, but 
in the end it wrought out many blessings for the 
whole world that could not have been otherwise 
obtained. 

One of the results of the Reformation, how- 
ever, which is somewhat difficult of explanation, 
was the attitude of the Protestant Church of the 
Reformation to missions during the Reformation 
period (1517-1650). 

Having been themselves emancipated from the 
superstitions and slavery of a false doctrine and 
a harsh ecclesiastical government, it would be 
thought most natural that the reformers and those 
who followed them should promptly turn their 
attention to spreading these glad tidings among 
non-Christian peoples, but here a strange anomaly 
is found in the fact that there has been hardly any 
period in the entire history of the Christian 
Church so destitute of -any concerted effort to 



54 MISSIONARY HISTORY 

spread the gospel in heathen lands than just this 
period of the Reformation. 

Reasons for this strange fact have been given 
as follows: 1 

1. Immediate intercourse with the heathen na- 
tions was not had by the Protestants during this 
period save, toward its close, in the case of the 
Dutch and English. 

2. The battle against heathenism within old 
Christendom, the struggle for their own existence 
against papal and worldly power and the necessity 
of consolidation at home summoned them pri- 
marily to a work which claimed all the energy of 
young Protestantism. 

3. The leading reformers not only did not at- 
tempt missionary movements, but they absolutely 
failed to apprehend the -abiding missionary obli- 
gation of the Church as set forth in the Scriptures. 

Luther held that the obligation to universal 
missions rested on the apostles alone; that such 
work had been done long before his age, and that 
the end of the world was at hand, so that no time 
remained for the further development and exten- 
sion of the Kingdom of God on earth. 

Melanchthon expressed some of the same views 
in a more dogmatic form. 

Martin Bucer held that the evangelization of 
the world had not been completed and that God 
would send "apostles" to the heathen nations, but 
did not teach that it was the duty of the Church 
to take up this work. 



1 " Introduction to Christian Missions," pp. ISO, 131. 



REFORMATION PERIOD 55 

Calvin did not deny that much of the world 
was still to be evangelized, but he laid the obli- 
gation of extending the gospel into non-Christian 
lands not upon the Church, but upon "the Chris- 
tian magistracy ' ' or the civil government. 

In accordance with this latter view, which 
seems to have been favored by John Knox, some 
Protestant governments, notably that of Geneva 
and later of Holland, attempted the founding of 
Christian colonies in heathen lands. One under 
Villegagnon went from France to Brazil, but soon 
failed to accomplish any good. The Dutch Gov- 
ernment, in its charter of the Dutch East India 
Company (1602), stipulated that it should care for 
the planting of the Church and the conversion of 
the heathen in its newly acquired territories in 
Ceylon, Formosa, and Malaysia, but its "conver- 
sion" of the heathen was formal and govern- 
mental and produced but little permanent results. 
The Dutch colonies in America had far better suc- 
cess in their religious work with the Indians, many 
of whom in the vicinity of the Dutch settlements 
in New York and Albany and elsewhere became 
earnest and consistent Church members. The 
"Pilgrim Fathers" also "adopted the conversion 
of the native heathen into their colonial program, " 
and the fruitful labors of Eliot and Brainerd and 
the Mayhews are notable in missionary annals. 

But if the early Reformation Church as a body 
did but little missionary work, there were those 
who did not fail to see the light and proclaim 
the truth in this matter. Among the earliest to 



56 MISSIONARY HISTORY 

arouse the Church to a sense of her real duty 
toward the unevangelized world was a layman, the 
Baron Justinian Von Welz (1664), who by a series 
of pamphlets argued that the Church had no right 
to confine her ministrations to nominal Christians, 
but was in duty bound to send the gospel to all who 
had either not yet heard it, or hearing had not 
heeded its voice. He wrote three separate trea- 
tises in support of his position and argued his 
views before the Imperial Diet at Ratisbon, but 
after years of effort, failing to move the Church, 
he personally received consecration and went as 
a missionary to Dutch Guiana, there to fill a lonely 
grave. His pleas and arguments seemed to have 
been fruitless, but as the corn of wheat which, 
dying, brings forth fruit, so his views were of 
much value to the missionary cause in after years. 
Another movement which followed that of the 
great spiritual rebellion against the errors of 
Rome, and took place within the Protestant 
Church itself in both its branches, gave a new 
spirit and power to the cause of missions. 2 "It 
was in the age of Pietism that missions struck 
their first deep roots and it is the spirit of Pietism 
which, after Rationalism had laid its hoar frost on 
the first blossoming, again revived them and has 
brought them to their present bloom.' 9 3 Franeke, 
the great Pietist of his generation, did more than 
any other man of that time to beget the missionary 
spirit, seek out missionaries and find congrega- 

2 " History of Protestant Missions " — Warneck. 

3 " Introduction to Christian Missions," p. 145. 



EEFOEMATION PEEIOD 57 

tions in the fatherland which, by their contribu- 
tions, would support them. Barnes calls him "the 
forefather of modern missions." One of the 
earliest of modern missionary training schools 
was established under his influence at Halle, and 
through his advice, if not by his direct appoint- 
ment, such leaders of missions as Ziegenbalg and 
Plutschau went forth from the Danish Church to 
lay in India the foundations of modern missions. 

Count Zinzendorf , the reviver and great leader 
of the Moravian Brethren, was also educated in 
Francke's institution at Halle, and was thus in- 
fluenced even as a boy to regard with interest the 
great work of carrying the gospel to the heathen. 
Later he became the leader among those wonder- 
fully consecrated people, the United Brethren, or 
Moravians, whose missionary work is the marvel 
of the world even down to our day. 

In the ranks of the Danish Halle missions, be- 
sides those mentioned, we find such names as that 
of Christian Frederick Schwartz in India (1750), 
who was so unaffectedly devoted to the welfare 
of his converts that "on the occasion of a formi- 
dable native rising under the haughty Moham- 
medan Hyder Ali, that potentate refused to treat 
with an English embassy, but said, * Send me the 
Christian (Schwartz) ; he will not deceive me.' " 
At his death a magnificent memorial marble, by 
the English sculptor Flaxman, was erected over 
his grave by the Eajah of Tan j ore, who from his 
youth had been his pupil and his confiding friend. 



58 MISSIONARY HISTORY 

Nor must we forget to mention Hans Egede, 
the intrepid Danish missionary to the Eskimos of 
Greenland, whose privations and zeal made him 
the founder of Christian missions in that desolate 
land, although, as is often the case, the real suc- 
cess of his work did not become apparent until 
after he himself had passed away (1758). 

Crossing the Atlantic, we find that the mis- 
sionary work of Roger "Williams (1631), the 
founder of Rhode Island, is worthy of special note. 
While he was assistant pastor at Plymouth, he 
devoted himself largely to the Indians, living in 
their lodges and learning their language so as to 
use it freely. He published an Indian-English vo- 
cabulary and phrase-book of the language in use 
among some of the New England tribes. His 
ultimate purpose was the conversion of the In- 
dians, and his defense of some of their rights as 
against the aggressions of the colonists gave him 
great influence among them. 

But perhaps the best known names of early 
missionaries to the North American Indians are 
those of John Eliot, David Brainerd, and the May- 
hew family. 

4 " Eliot began his work in 1646, preaching to 
a band of Indians at Nonatuc, near Roxbury, 
Massachusetts. It was largely because of the in- 
terest excited in England by Eliot's work that a 
missionary society was organized in England, 
'The Society for the Propagation of the Gospel 



4 "Two Thousand Years Before Carey," p. 409. 



KEFORMATION PERIOD 59 

in New England' (1649). This first English so- 
ciety was organized one hundred and forty-eight 
years before the society inspired by "William 
Carey, and did much to encourage and support 
the work of Carey and his fellows. Its work, 
with a largely increased scope, was later taken 
over by the Society for the Propagation of the 
Gospel in Foreign Parts (1701).' ' 

Eliot's monumental work was the translation 
of the Bible into Indian (1661-63). He trained 
his converts by gathering them into Christian 
villages, and in 1670 he had thus instituted nine 
" Praying Towns," the first one of which was or- 
ganized at Natick, near Boston. 5 "Here the 
Christian Indian could go to a church where an 
Indian pastor preached, and to a school where 
an Indian teacher taught, and could live a Chris- 
tian life free from the persecutions of the heathen 
Indians about them. The Indians who came to 
this town made a covenant as follows : ' The grace 
of Christ helping us, we do give ourselves and our 
children to God to be His people. He shall rule 
over us in all our affairs, not only in our religion 
and affairs of the Church, but also in all our works 
and affairs of this world.' " In 1674 Eliot had 
over 1,100 Christian Indians under his immediate 
care. He lived to see twenty-four of his Chris- 
tian Indians become preachers of the gospel. His 
translation of the New Testament was printed in 
1661, and that of the Old Testament followed in 

fi ■ Winners of the World," p 90. 



60 MISSIONARY HISTORY 

1663. His original works were an Indian Cate- 
chism, an Indian Psalter, a Primer, and the Indian 
Grammar. It was at the end of this latter work 
that he wrote his famous motto, "Prayer and 
pains, through faith in Jesus Christ, will do any- 
thing.' ' He died in 1690, at the venerable age of 
eighty-six years. 

David Brainerd was a man of a singularly 
beautiful and spiritual character, who finished hi® 
life work within a very few years. He began his 
work among the Indians on the Hudson River, 
sixteen miles from Stockbridge, Mass. (1743), 
but his chief work was done among the tribes of 
northern New Jersey and on the Delaware River, 
to reach whom he made many long and hazardous 
journeys. He soon broke down under the hard- 
ships of his self-denying life and died at the early 
age of twenty-nine years, after an active mission^ 
ary career of only four years. He had been en- 
gaged to be married to one of the daughters of 
the famous preacher and theologian Jonathan Ed- 
wards, and it was at his home in Northampton, 
Mass., that this earnest young Christian finished 
his course. It has been well said of Brainerd that 
6 "he was not remarkable for his learning, he ac- 
complished no great and widespread results in the 
field which he had chosen, but the journal of his 
daily life and spiritual experiences, which he kept 
with care and which was published in 1746 by the 
Scottish Society that supported him, is full of 
life and power to this day. In reading it the 

6 Encyclopedia of Missions, "David Brainerd." 



KEFORMATION PERIOD 61 

man's character, his lofty principles and aims, his 
saintliness, his loyalty to Jesus Christ, and his 
perseverance under hardships do not fail to im- 
press the reader and to arouse the desire to follow 
his example. It was this fine and zealous char- 
acter of Brainerd which made Jonathan Edwards 
a missionary to the Indians of Stockbridge ; it was 
to Brainerd's memoirs to which Henry Martyn 
traced his decision to become a missionary, and it 
was also to those simple records of a godly life 
that William Carey was indebted for much of that 
inspiration which shaped his decision to be a mis- 
sionary. Brainerd was a truly noble man and a 
Christian hero of that small class of heroes whose 
lives seem to shape history.' ' 

The missionary record of the 7 Mayhew family 
holds a unique place in the annals of Christian 
missions. Thomas Mayhew, Sr., had been a mer- 
chant in Southampton, England. In 1641 he ob- 
tained a grant of the islands now called Martha 's 
Vineyard, Nantucket and the neighboring Eliza- 
beth Islands, off the southern coast of Massachu- 
setts, and became a proprietor of these islands and 
governor of the colonists who settled there. His 
son, Thomas Mayhew, Jr., was pastor of the col- 
onists' church and soon took up missionary work 
for the native tribes that occupied the island. 
Within ten years an Indian church of 282 mem- 
bers was organized. He went to England to 
solicit funds for this work and was lost at sea. 
His aged father, then over seventy years of age, 

7 "Two Thousand Years Before Carey," pp. 410, 411. 



62 MISSIONAEY HISTOEY 

took up the work, learned the language of the 
Indians, and devoted himself to their welfare, 
4 'often walking twenty miles through the woods 
to preach to or visit these Indians." John May- 
hew, the son of Thomas Mayhew, Jr., assisted his 
grandfather and succeeded to his and his own 
father's work. His son, Experience Mayhew, was 
in the work for upward of thirty years and pre- 
pared for his Indian flock a new version of the 
Ps'alms and of the Gnospel of John, besides writing 
a "Brief Account of the State of the Indians on 
Martha 's Vineyard, ' ' etc. His son, Zechariah, was 
ordained as pastor to these tribes in 1767, and con- 
tinued his work among them till his death in 1806, 
thus carrying this remarkable record to the un- 
usual period of one hundred and sixty consecu- 
tive years of missionary work by members of the 
same family to the same people. This instance 
is said to be paralleled only by that of the family 
of the Moravian missionary, Frederick Bonisch, 
which, during five generations, continued similar 
work for one hundred and forty consecutive years. 
These, of course, were but a few of those who, 
from their sense of obligation to the spiritual wel- 
fare of their fellow-men, were pioneers in the 
modern missionary movement, which has been 
so blessed and prospered of God. Their work, as 
we have seen, brings us down to the period of 
" Modern .Missions," which is usually reckoned 
to have commenced with the remarkable career 
of William Carey (1793). 



REFORMATION PERIOD 63 

With Ms life and work the hitherto compara- 
tively narrow stream of missionary work begins 
to widen and deepen and to pour its reviving 
waters through the world till it has now reached 
almost every known and habitable land upon the 
face of the globe. To trace this stream through 
all its windings or in the details of its course in 
various lands will not be attempted. The most 
that can be done is to indicate the development 
of the great movements and to mention some of 
the chief leaders of Christian thought in the main 
mission fields of the modern world. Many fields 
of great interest and importance can not even 
be named and many workers of eminent worth 
must be passed over in silence. 



CHAPTER VI 

INDIA 

The first Christian missionaries to India came 
from Egypt. Tradition affirms that the Apostle 
Thomas went to India and there suffered mar- 
tyrdom, but the earliest recorded missionary 
was Pantaenus of Alexandria, who found a Chris- 
tian community on the Malabar Coast, while 
Syrian Christians from the Nestorian Church es- 
tablished a mission on the Eastern or Coromandel 
Coast of South India during the third century. 

Boman Catholic missions did not begin until 
about 1500, and had to contend not only with 
the pagan customs and beliefs, but with the fierce 
hostility of Mohammedanism, which had obtained 
a firm hold upon the country. Francis Xavier, 
the Jesuit, landed in Goa, the center of Portu- 
guese India, in 1543, and the Church soon obtained 
a foothold among the natives that has grown into 
a quite widespread and powerful Catholic com- 
munity, which is s&id to be larger than that of the 
Protestant Christians and to number about 1,200,- 
000 members. 

The Protestant missionary history of India in 
the period of modern missions begins with the 
life and work of William Carey. This remarkable 

64 



INDIA 65 

man, justly named "the father of modern mis- 
sions,' ' was born in Paulerspury, Northampton- 
shire, England, in 1761. He was the son of a 
poor weaver, but learned the shoemaking trade, at 
which he worked for twelve years. At the age of 
eighteen he was converted, joined the Baptist 
Church, and later became a preacher in that con- 
nection, being pastor of the congregation at 
Moulton. As his support was too meager for the 
necessities of his family, he continued to make and 
" cobble" or repair shoes to eke out a livelihood. 
He was almost wholly self-educated, but became 
remarkably well learned, acquiring a good knowl- 
edge of Latin, Greek, Hebrew, Dutch, and French, 
besides a large amount of general information. 
He was early impressed with the duty of the 
Church to carry the gospel to the unconverted in 
other lands and frequently urged this subject, but 
met with scant sympathy among his fellow Chris- 
tians. At last, at a meeting of the (Baptist) Min- 
isters ' Association at Nottingham, England, May 
31, 1792, he preached n remarkable sermon from 
Isa. 54 : 2, 3, which served as a trumpet c&ll to 
some who had been heedless of their missionary 
obligations. His well-known divisions of the ser- 
mon were, "Expect great things from God" and 
"Attempt great things for God." At the conclu- 
sion of the discourse twelve of the ministers who 
heard it withdrew and formed the first Baptist 
Missionary Society. Its first capital, subscribed 
by these men, was £13 2s 6d or about $65.72. From 
5 



66 MISSIONAEY HISTORY 

sucli 'a feeble beginning bow great things have 
come ! 

Carey offered himself as the first missionary 
of this society and desired to go to the Sandwich 
Islands or to West Africa, but on the representa- 
tions of Dr. John Thomas, a surgeon, who had 
been engaged in missionary work in Bengal, it was 
decided to send Carey to India. He was refused 
passage in an English vessel because the East 
India Company would not countenance "any in- 
terference with the religion of the natives," but 
sailed in a Danish vessel from Copenhagen to 
Serampore and finally reached Calcutta, Novem- 
ber 11, 1793. From this date is frequently reck- 
oned the beginning of the period of "Modern Mis- 
sions.' ' 

Carey believed in the principle of self-support 
for missionaries, which, however, has since proven 
only partially successful in actual experience, and 
so, relinquishing his salary from the society, he 
took the post of superintendent of an indigo fac- 
tory at Malda. This position enabled him to sup- 
port himself and yet devote much of his time to 
missionary labors. During the five years he re- 
mained here he translated the New Testament 
into Bengali, held daily religious services for the 
thousand workmen in the factory, and itinerated 
regularly through the district, which was twenty 
miles square and contained two hundred villages. 
In 1799, Joshua Marshman and "William Ward 
were sent out by the English Baptist Society, 



INDIA 67 

but, as in the case of Carey, found themselves 
barred from British territory. They went to the 
Danish settlement of Serampore, and were there 
joined by Carey, thus forming the famous "Se- 
rampore Triad.' 9 Later an English institution, 
"Fort William College," was established at Cal- 
cutta, and the governor-general, whose favorable 
notice had been attracted to Mr. Carey because 
of his linguistic ability, appointed him professor 
of Sanscrit, Bengali, and Marathi in that college. 
He devoted most of the salary of $7,500, which was 
attached to this position, to his missionary work, 
and with his co-laborers, Messrs. Marshman and 
Ward, lived on a very modest allowance. 1 These 
three men may be justly regarded a,s missionary 
statesmen and apostles. They laid the foundation 
for almost every method of subsequent missionary 
activity by founding schools and colleges, by or- 
ganizing native preachers and lay workers, and by 
exercising the right of petition against the crimes 
committed in the name of the Hindu religion. 
Carey, whose success as a translator has won for 
him the title of "the Wycliff of the East," com- 
pleted a Bengali dictionary in three volumes, and 
translated the Bible or some of its parts into 
thirty-six dialects. He prepared grammars and 
dictionaries in the Sanscrit, Marathi, Bengali, 
Punjabi, and Telugu dialects. His fame as a bot- 
anist was second only to his reputation as a lin- 
guist. 

l"LuxCbristi,"pp.48, 49. 



68 MISSIONARY HISTORY 

2 "He will also long be remembered as the man 
through whose influence many idolatrous customs 
were abolished. In 1801 he secured the passage of 
•a law which prevented mothers from sacrificing 
their children by throwing them into the Ganges 
River, (and for years he labored to secure from 
the British Government the abolition of the 
inhuman ' suttee,' or the practice of burning 
widows on the funeral pyres of their husbands. 
At last (1829) the Government sent to him for 
translation the proclamation putting a stop to this 
practice. It arrived on a Sunday, as he was about 
to preach in the church at his station. He im- 
mediately sent another man into the pulpit, say- 
ing, 'The delay of an hour may mean the sacri- 
fice of many a widow,' threw off: his coat, and by 
©unset had finished the translation of the edict." 
His long residence of forty-one years in India 
proved him a man of extraordinary intellectual 
power, accompanied by the rarest humility and 
most unfaltering devotion to his Master Jesus 
Christ, and with a consuming love for his fellow- 
men. • It may be fairly said that the conceptions 
of Carey and of his associates as to the duty and 
methods of the introduction of Christianity among 
a non-Christian people have for a century domi- 
nated Protestant missions. He died June 9, 1834, 
at the age 'of seventy-three. 

Eleven years after Carey sailed for India, one 
of his great successors, Alexander Duff, was born 

2 "Winners of the World," p. 73. 



INDIA 69 

(1806) in Perthshire, Scotland. Graduating front 
the University of St. Andrews at Glasgow, and 
coming under the influence of Dr. Chalmers, Duff 
was appointed the first missionary of the newly 
organized Society of the Church of Scotland, and 
embarked for India in 1829, at the age of twenty- 
three. He was thrice wrecked on his voyage, but 
finally reached Calcutta in safety after a voyage 
of eight months. He went out as an educational 
missionary, and the first school which he began 
"was organized on two great principles: 1. That 
the Christian Scriptures should be read in every 
class and be the foundation and pervading salt of 
the entire school. 2. That since the vernaculars 
of India could not supply the medium for all the 
requisite instruction, the sciences of the West 
should be taught through the English language.' 9 
These principles were opposed by the scholars and 
educators then at work in India, and even by the 
friends of Christian education, but were insisted 
on by Mr. Duff, who began such a school in 1830, 
in a building also occupied by the school of a high 
caste Brahman, Eammohun Boy, who had broken 
away from the corruptions of Brahmanism and 
was then at the head of a Eef orm party. 3 ' ' On the 
morning when Mr. Duff opened his school, ex- 
pecting opposition to his plan for Bible readings, 
he had fortified himself by procuring copies of 
the Gospel in Bengali and also by learning the 
Lord's Prayer in Bengali. The moment came. 

3 "Pioneer Missionaries of the Church," p. 105. 



70 MISSIONARY HISTORY 

Unflinchingly he stood before them and phrase 
after phrase of that prayer was unfalteringly ut- 
tered and dutifully repeated by the pupils. His 
personal magnetism together with his strength and 
firmness carried them all, word by word, to its 
close. Then came the most critical test. "With no 
sign of weakness or distrust, he distributed copies 
of the Gospels and requested <a pupil to read. 
Silence followed. An unmistakable disgust was 
discernible on the faces of the superstitious 
pupils. A threatening murmur of rebellion arose 
against the contaminating books, when instantly 
Rammohun Roy arose and in the kindest of tones 
said to the pupils : 'I have read this entire Bible 
all through. I received no harm from it. You 
will receive no harm from it.' Words of as- 
surance followed, and when he finished speaking 
the students were ready to read the Gospels. A 
victory was won, and from this began Mr. Duff's 
startling inroads on the prejudices and supersti- 
tions of Hindu families." 

In less than a week there were three hundred 
applicants for admission. Within a year this 
number was tripled, and in nine years the average 
attendance was 800, and the school and its methods 
received the commendation of the governor-gen- 
eral, Lord Bentinck. On the essential principles 
laid down by Dr. Duff, — the prominence of the 
Bible in the course of instruction and considerable 
use of the English language, the largest and most 
successful Christian schools and colleges in India 
are now conducted. 



INDIA 11 

Dr. Duff returned home several times and 
traveled through the Churches of Scotland in the 
interests of Christian education in India. In 1854 
he visited the United States, arousing the greatest 
enthusiasm toward missionary work. In 1846 he 
was offered the principalship and chair of theology 
in the Free Church College at Edinburgh, but 
though urged by influential men and bodies to take 
up the work, he steadfastly declined to leave 
India. However, his failing health at last com- 
pelling him to cease his work in India, he accepted 
the Free Church professorship of theology in 1867, 
and died in 1878, greatly honored and beloved by 
all who knew of his remarkable work for Chris- 
tian education in India. 

Henry Martyn, born at Truro, Cornwall, Eng- 
land, in 1781, was graduated at Cambridge with 
the highest honors, and soon after, abandoning his 
intention of studying for the bar, prepared to 
enter the ministry. Influenced by the lives of Wil- 
liam Carey and David Brainerd, the missionary to 
the North American Indians, Martyn determined 
to devote himself to missionary work, but, through 
force of circumstances, was obliged to accept an 
appoinment as a chaplain of the East India Com- 
pany. 

His chief work was that of translation, his 
linguistic powers being very great. His Persian 
and Arabic New Testaments were the first com- 
plete translations of the Christian Scriptures into 
these languages. His versions of the New Testa- 
ment in Hindustani and Persian, spoken by many 



?2 MISSIONARY HISTORY 

millions of people, are enduring monuments not 
only to his scholarship, but to his Christian zeal. 
He was noted for his earnest piety, his endurance 
of hardships, rendered doubly severe through his 
frequent illnesses, and a peculiarly sweet and ten- 
der nature that betokened itself in all his relations 
to others. His early death, the result of too great 
exertions and an unavoidable exposure to the 
plague while traveling in Persia, was brought 
about at the early age of thirty-two in 1812. The 
influence of his saintly character is still felt in 
the Christian Church, and is voiced by the inscrip- 
tion on his tombstone in letters of English, Ar- 
menian, Turkish, and Persian, "One who was 
known in the East as a 'Mian of God.' " 

Bishop Reginald Heber, an early missionary of 
the Church of England to India and second Bishop 
of Calcutta, 4 " united the zeal and piety of the 
Christian with the accomplishments of the scholar 
and gentleman. Few men have ever won in equal 
measure the general esteem of society in India.' ' 
He was elected Bishop of Calcutta in 1823, and be- 
gan his duties with great zeal and devotion. His 
work lasted, however, less than three years, as he 
died from entering a cold bath while overheated. 
He is chiefly known to us through his wonderful 
hymns, such as "Holy, Holy, Holy, Lord God 
Almighty," "The Son of God Goes Forth to 
War," and especially "From Greenland's Icy 
Mountains," which is known and sung throughout 

4 "Lux Chriati," p.M6. 



INDIA 73 

the Protestant Church, and which was composed 
in 1819 for use at a missionary service held in 
a parish chnrch in England. ' * As the most learned 
and zealous of Indian bishops he is enshrined in 
the affections of the Christian world." 

These four men, types of their several lines of 
thought and effort, stand out as grand specimens 
of the early missionaries sent by the English and 
Scottish Churches to India, but about this time the 
religious life of America was also stirred by the 
same zeal for souls, and in the four men whose 
names follow her special contributions to India 
missions will be noted. 

Adoniram Judson, who as a student in Andover 
Theological Seminary had met Mills, Richards, 
and Hall, members of the famous "Haystack 
Band" of Williams College, resolved to offer him- 
self as a missionary to the heathen, and after a 
visit to England in a fruitless effort to enlist the 
co-operation of the London Missionary Society 
with the recently organized "American Board," 
he sailed in 1812 as a missionary of the latter 
Board to India. During his long voyage, however, 
his views as to the Scriptural authority for infant 
baptism were changed and, becoming attached to 
the Baptist Church, he was the cause of the forma- 
tion of the American Baptist Missionary Union 
(1814). Judson at first attempted to work in 
Madras, but was discouraged by the hostile policy 
of the British East India Company, and soon re- 
moved to Rangoon in Burma, and later to Maul- 



U MISSIONAEY HISTOEY; 

main, which became the center of the Baptist mis- 
sionary work in Burma. He suffered much perse- 
cution during his early life in Burma. Suspected 
of being an English spy in a war between Burma 
and England, he was arrested and for seventeen 
months confined in the loathsome jails of Ava and 
Oung-pen-la, where he lay bound in fetters and 
suffering excruciatingly from fever, heat, hunger, 
and the cruelty of his keepers. By the persistent 
efforts of his wife, and the intervention of the 
British military authorities, he was finally re- 
leased and resumed his work. He not only labored 
at the usual tasks of missionary workers, but 
translated the Bible into Burmese, and com- 
menced the preparation of a Burman dictionary, 
which monumental work he was not able to fully 
complete before his death in 1850. "Numerous 
converts, a corps of trained native assistants, the 
translation of the Bible and other valuable books 
into Burmese, and his almost completed Burman- 
English dictionary were some of the direct fruits 
of his thirty-seven years of missionary service." 
Scarcely less famous or useful in the early 
history of Indian missions were Dr. Judson 's 
three wives, Ann Hasseltine Judson, Sarah Hall 
(Boardman) Judson, and Emily Chubbuck Jud- 
son. The devotion of the first named wife during 
the persecutions and sufferings of her husband's 
earlier life was great, and she labored incessantly 
at much personal risk and under many hardships 
to secure his release from his Burman prison. 



INDIA 75 

During his imprisonment, though burdened with 
the care of her own infant and also with the over- 
sight of a native child who was ill with the small- 
pox, she constantly visited her heroic husband, 
brought him suitable food, and with her fortitude 
and courage sustained him until he was set free. 
The second wife, who was the widow of Dr. 
George Dana Boardman, a colleague of Dr. Jud- 
son, did most valuable work among the Burmese 
women and was indeed a pioneer in ''women's 
work for women" in India. Emily Judson, who 
married Dr. Judson during his last visit to Amer- 
ica, was a popular writer of no little renown in 
her day, writing under the pseudonym of " Fannie 
Forester." She gave much time to the prepara- 
tion of a memoir of her distinguished husband. 
She returned to America after Dr. Judson's death 
and lived for some years in her former home. 

In the early history of India missions the value 
of medical missions was not fully recognized as 
an adjunct to the spiritual work which it is so well 
fitted to advance. It was first given to John Scud- 
der, M. D., of the American Board, to labor effect- 
ively in the introduction of this powerful auxil- 
iary to Christian missions among the people of 
India. 

Dr. Scudder was a young physician with a 
large and promising practice in New York City. 
One day while waiting to see a patient he picked 
up a tract on missions entitled "The Conversion 
of the World," written by Newman and Hall of 



76 MISSIONARY HISTORY 

the Haystack Band, by reading which Ee was led 
to give his life to missionary work. He was a 
member of the Reformed Dutch Church, which 
was then working in co-operation with the Ameri- 
can Board. To the latter Society therefore Dr. 
Scudder offered his services and sailed with his 
young wife for Ceylon in 1819. He was ordained 
as a minister by his fellow missionaries in 1821, 
and did much of the usual evangelistic work 
which was then the chief method of missionary 
endeavor. 

But that which distinguished Dr. Scudder f ronl 
all his contemporaries was the fact that he con- 
stantly combined the practice of medicine and 
surgery with preaching and teaching among the 
natives. He thus became the first distinctively 
medical missionary to India and possibly to any 
foreign field. His method of medical work was 
largely that of itineration, traveling from village 
to village, gathering the natives together and 
preaching the gospel and treating their physical 
ailments, thus almiost exactly following the 
method pursued by the Master Himself, of whom 
we read, 5 "He went about all Galilee, teaching 
in their synagogues and preaching the gospel of 
the Kingdom and healing all manner of sickness 
and all manner of disease among the people." 
Early in 1836 he was sent with Dr. Winslow 
to Madras to found a new mission, which, in 1853, 
under the labors of Dr. Scudder 's oldest son, the 
Rev. Dr. Henry Martyn Scudder, M. D., with his 

6 Matt. 4:23. 



INDIA 77 

two brothers, William W. and Joseph, was di- 
vided into the Madras and Arcot missions. 
Ezekiel, Jared W., and John Scudder, Jr., all sons 
of Dr. Scudder, Sr., with Jacob Chamberlain and 
Joseph Mayou, joined the mission between the 
years 1856 and 1861, and from that date on the 
Scudder and Chamberlain families, to the second 
and third generations, have been the leading work- 
ers in this important district. Medical work has 
always been one of the chief instruments of this 
mission, no less than six out of the nine men 
who may be regarded as the founders of the mis- 
sion having been qualified physicians. The Arcot 
Mission may thus be said to have been the pioneer 
and, in a sense, the leading medical mission of 
South India. 

The work of the Baptist Society among the 
Telugus in the Madras District is one of the 
many remarkable instances of the long delayed 
fruit of faithful labors for the evangelization of 
non-Christian people. The missions in Nellore 
and Ongole were established in 1836, but for 
seventeen years remained so unproductive that 
the society was on the point of abandoning them 
and only hesitated because of the faith and pa- 
tience of the pioneer missionaries, Drs. Day and 
Jewett. The feeling, however, in favor of dis- 
continuing the work was strong, and while at a 
Conference of the society the question was being 
once more debated, the reading of a thrilling 
poem, naming Nellore "The Lone Star Mission," 



78 MISSIONAEY HISTORYj 

and written by Dr. S. F. SmitE, the author of 
" America,' ' caused a sudden revulsion of feeling 
and it was resolved to reinforce the mission. Dr. 
and Mrs. John E. Clough were sent there, and a 
few years later the reward of faith was made 
manifest by 6 "one of the most marvelous mass 
movements in the history of India missions. In 
a single day one thousand converts brought their 
idols to the missionaries in Ongole to be de- 
stroyed ; on another day, 2,222 were baptized, and 
at one time 8,691 professed their faith in Christ 
within the space of ten days." 

Among these leaders in India missions we must 
name Dr. William Butler, because he it was who 
laid the foundations of the large and increasing 
work now done in India by the American Meth- 
odist Episcopal Church. He arrived in India in 
1856 and established his first station at Bareli, 
near Lucknow. Within ten weeks of the com- 
mencement of his work the terrible Sepoy mutiny 
broke out and he and his family were obliged to 
flee for their lives and for a long time were in 
hiding at Naini Tal. "On his return to his sta- 
tion in 1858, three missionaries, one European 
helper, and two natives answered the roll. Yet 
to this missionary was given the joy of living 
until he could see one hundred thousand of the 
people of India accepting Christ as Lord, brought 
into this new life through the agency of the Meth- 
odist missions.' ' To this great work th§ labors 

6«I,uxChri8ti, p.ifl. 



INDIA 79 

of Dr. Parker, Bishop William Taylor, Bishop 
Thoburn, and many more largely contributed. 
7 " Bishop Taylor's masterly evangelistic genius 
and the revival under him in South India made 
new centers in Bombay, in Poona, in Secunder- 
abad, in Madras, and in Calcutta. The work was 
then pushed eastward as far as Bangoon, Meth- 
odists thus coming to share with Baptists and 
Anglicans the work of evangelizing Burma ; points 
of vantage were seized in the Punjab and in the 
Central Provinces — in fine, the Methodists now 
survey all India as their field." 

"While "women's work for women" in India, 
as elsewhere, has accompanied and followed the 
work inaugurated by the men, there are some 
features of this work to which special reference 
should be made. Some of the peculiar features of 
the social life of India affect most terribly the 
physical and moral condition of its women. ' ' The 
hall-mark of modern Hinduism," as one says, "is 
the degradation of women." 8 "The chief of the 
social wrongs of the women of India iare, in brief, 
her marriage in infancy to a man chosen arbi- 
trarily for her, her possible child-widowhood, her 
entering into married life at ten or twelve years 
of age, the physical injuries of premature mother- 
hood, combined with neglect of all proper treat- 
ment, her absolute ignorance, and her enforced 
and unnatural seclusion. To these must be added 
the nameless evils of polygamy and concubinage, 



1 " Lux Christi," p. 163. 8 " Lux Christi," p. 185 



80 MISSIONARY HISTORY 

the possible doom of infanticide, and the low 
moral tone of the family life." Against these 
and similar evils the earliest missionaries pro- 
tested and worked. "William Carey, as we have 
seen, was successful in obtaining Government pro- 
hibition of female infanticide, and also an act 
forbidding the practice of suttee or burning 
widows upon the funeral pyre of their dead hus- 
bands. Much later (in 1891) a bill was passed 
raising the age of consent to marriage from ten 
to twelve years of age. Notwithstanding these 
laws, their beneficent purpose is often frustrated 
by the inexorable power of superstition and cus- 
tom. 

The earliest direct work for the women of 
India was done by Mrs. Marshman in Serampore 
in 1800. Mrs. Sarah Judson labored among the 
Burmese girls, and others of the wives of the 
early missionaries labored faithfully to raise and 
benefit their own sex in heathen lands, as indeed 
has ever been their practice. 

Miss M. A. Cooke was the first single woman 
to enter India as a missionary, being sent out 
by the Church Missionary Society in 1820. She 
was engaged in educational work for girls, which 
she very successfully carried on for many years, 
establishing many schools for girls, and later a 
female orphanage. She became the wife of the 
Rev. Isaac Wilson, but never ceased her active 
efforts in her chosen field. 

"Zenana work" or the personal visitation of 



INDIA 81 

tlie high-class Hindu women in their own homes 
has naturally been the exclusive work of women 
missionaries, since the customs of India forbid the 
free intercourse of the sexes as in Europe and 
America. 9i ' In this close heart-to-heart encounter 
the Christian missionary learns the needs and sor- 
rows of India's oppressed wives and mothers. 
Here in the very deepest part of it, absolutely 
closed to men missionaries, the family life in all 
its multiform misery can be reached with the 
healing and purifying touch of Christianity. 
Empty-headed, frivolous, and lifeless as is the 
ordinary Hindu or Mohammedan woman, she is 
yet within reach of the motives which the mis- 
sionary thus brings to bear upon her and great 
have been the results in leading such as these to 
Christ. There are now estimated to be fifty thou- 
sand zenanas in India open to the visits of the 
Christian missionary, but there are yet forty mil- 
lions of women in zenanas who can be reached 
by no other agency." 

In education women's work is of supreme im- 
portance, and as the utmost care is taken that 
the secular side does not overshadow the religious, 
the Christian schools are the seed-beds of the 
native Church. In the primary schools and kin- 
dergartens the girls receive equal attention with 
the little boys, and in the high schools manual 
training courses are mingled with those purely 
literary. There are two Christian colleges for 



»"LuxChristi,"p.203. 
6 



82 MISSIONARY HISTORY 

women, the oldest being that at Lucknow, under 
the care of the American Methodists, and the 
other the Sarah Tucker College, in Palamcotta, 
South India, under the Church Missionary So- 
ciety. The Government colleges are also opened 
to women, and in about thirty years (1870-1899) 
1,306 women passed the entrance examination. 

As an example of the "finished product" of In- 
dian female education we need mention only Miss 
Lilavati Singh, of whom the late Ex-President 
Harrison said, at the World's Missionary Con- 
ference in 1900, "If I had given a million dollars 
to foreign missions, I should count it wisely in- 
vested if it led only to the conversion of that 
one woman." Mrs. Sarabji and her daughters, 
the well-known educators of Parsi women, and 
the world-renowned Pundita Ramabai are con- 
spicuous examples of the benefits of Christian 
education of Indian women. 

Miss Clara Swain, M. D., was sent out in 1869 
as the first woman medical missionary to India. 
She formed a class of sixteen girls for the study 
of medicine, of which thirteen in due time became 
qualified practitioners. She also secured the 
erection of an adequate dispensary and hospital 
for women. The Nawab of Rampore gave land 
worth $15,000 for this purpose, and the cost of 
the buildings was met by the Methodist Women's 
Society at home. Dispensary cards are dis- 
tributed bearing verses of Scripture, and Bible 



INDIA 83 

women work among the patients while they wait 
their turn with the doctors. 

Certain forward movements in later years give 
promise of a rich fruitage from the labors of the 
past. The spiritual unity of Christians has been 
emphasized by the formation of the South India 
United Church (1908), a union of all Christians of 
the Presbyterian and Congregational Missions in 
South India. 

A Women's Missionary College has been re- 
cently organized in Madras by the co-operation of 
no less than ten British and American Missionary 
Societies. A National Missionary Council, with 
Provincial Eepresentative Councils in each of the 
great provinces of India, has lately been consti- 
tuted to consider and co-operate in plans of mutual 
importance and interest. 

The life of India has also been deeply stirred 
of late by the awakening of its social conscience 
and its desire for social service. Two or three 
great issues have particularly held its attention — 
such as the education and elevation of women, the 
condition of the depressed classes and evils result- 
ing from the caste system. The need of education 
is particularly emphasized. In 1912-1913 the total 
increase of pupils in British India was nearly 
400,000, yet only twenty-nine per cent of the 
boys and five per cent of the girls of school-going 
age are at school. All these and other similar 
movements are having a mighty influence upon 
the religious, social and political life of India. 



CHAPTER Vn 

CHINA 

China, the oldest, the largest, and the most popu- 
lous of Asiatic countries, has been for centuries 
a missionary problem. Its authentic history dates 
back to the times contemporaneous with the rise 
of Greece and Rome, the fall of Troy, and the 
days of David and Solomon in Israel. 

The area of this great land covers one-third of 
the entire area of Asia, and equals that of the 
United States, plus the provinces of Ontario and 
Quebec in Canada and all of Mexico, to a point 
beyond the Isthmus of Tehuantepec, or, roughly 
speaking, about 4,225,000 square miles. The area 
of China proper, however, is only about one-third 
of the whole empire. This portion is nearly the 
size of the United States east of the Rocky Moun- 
tains. 

Parts of this area are among the most thickly 
populated on the face of the globe, and although 
an accurate census of the inhabitants of China 
has never yet been made, it is estimated at 
from ^60,000,000 to 2 386,000,000, 3 426,000,000, or 
even 4 446,000,000. This is almost one-fourth of 

I "Rex Christus," p. 3. 2Wameck, p. 334. 3 Editors* Encyclopedia. 

4 Beach, " Geography of Protestant Missions," p. 262. 

84 



CHINA 85 

the total population of the globe. 5 "This vast 
population has as one of its most striking char- 
acteristics its homogeneity. A common written 
language, and uniform customs and religions, to- 
gether with their isolation for ages from sur- 
rounding nations, have made this people a prac- 
tical unit. A patriarchal government based in- 
tellectually upon a common literature which is 
the stepping-stone to all official employment, has 
welded them together with iron bands, so that 
to-day they present a united front to the powers 
of the West" 

The reliable history of Christian missions in 
this great country begins with the entrance of 
the Nestorians, in 505 A. D., to which testimony 
is borne by the discovery of the famous Nestorian 
Tablet, which was found in Hsi-Ngan-Fu in 1625, 
by workmen engaged in digging for the founda- 
tions of a house. The date of this tablet is 781 
A. D., which is generally accepted as authentic, 
and Nestorian Christians seem to have labored in 
China for upwards of 800 years. 

Roman Catholic missions commenced with the 
work of John of Monte Corvino, an Italian monk, 
who went on a mission to the Tartars, reaching 
China about 1298. He built a church at Peking 
in the tower of which were three bells which were 
rung at all the canonical hours. He also bought 
one hundred and fifty slave boys, whom he taught 
Latin and Greek. He taught these boys to copy 

*" Geography of Protestant Missions," p. 263. 



86 MISSIONAKY HISTOEIJ 

manuscript, and especially to chant the services of 
the Church, and he tells us that the emperor of 
China used often to come and hear them sing and 
was greatly pleased with their performance. He 
also did fan important work in translating the 
New Testament and Psalms into Chinese. In 
1308 he was reinforced by /fchree Franciscan 
monks, and they were followed by other faithful 
men. But on the fall of the Mongol dynasty, 
which had favored the Christians, the new rulers 
of the Ming dynasty put a stop to all communi- 
cation with foreign lands, and the Christians 
were persecuted and slain, so that for nearly two 
hundred years Christianity in China was prac- 
tically dead and forgotten. Then came the great 
Jesuit missionary St. Francis Xavier, who made 
desperate but unavailing attempts to obtain a 
permanent foothold in the empire (1553), and he 
was followed thirty years later by "one whose 
brilliant career in China perhaps has never been 
equaled by any other missionary in any land — 
Matteo Eicci. With another Jesuit named Eug- 
gereo, he effected an entrance into the province 
of Kuang-tung, in 1582, by concealing their pur- 
pose and adopting the garb of Buddhist priests. 
After many years of labor these men and their 
companions achieved much success and influence, 
particularly as educators and teachers of West- 
ern science, literature, etc. But later they became 
involved in doctrinal difficulties among themselves 
and in political and other disputes with the 



CHINA 87 

Chinese authorities, which early in the eighteenth 
century, and even as late as 1747, led to violent 
persecutions which for a while .almost annihilated 
Christianity in China. In common with other for- 
eign religions, the Catholic missions shared the 
benefits of the Treaty of Tient-sin (1858), and now 
report over 1,100,000 members in China. 

Protestant missions to China began with the 
work of Eobert Morrison. Like Carey, he was 
a shoemaker, or rather a shoe-last maker, and 
studied while at work at this humble trade. He 
studied Latin, Hebrew, and theology with the 
minister of his home parish, New Castle, Eng- 
land, and after some years of preparatory work, 
in which was included the study of Chinese, he 
sailed for China, via New York (1807), being un- 
able to go directly to China because of the oppo- 
sition of the East India Company to missionary 
work in the East. In this respect Morrison's 
early difficulties resembled those of Carey. 

The American ship in which Morrison sailed 
from New York was owned by Olyphant and Co., 
a firm of Christian merchants, who heartily as- 
sisted the purpose of the young missionary. He 
also obtained a letter from the Secretary of State 
at "Washington to the American consul at Canton, 
where he lived for -a year in the factory of some 
New York merchants. The difficulties and dan- 
gers of his position and of those natives whose 
assistance he needed in the study of the language, 
were so great that for a while he clothed himself 



88 MISSIONABY HISTOKY 

in Chinese dress and adopted Chinese methods 
of living. After a year, however, his health be- 
coming impaired, he was driven to Macao, a 
Portuguese possession, but a little later (1809), 
on his marriage to the daughter of an English 
merchant residing in Canton, he was able to re- 
turn there and to accept the offer of a position 
with the East India Company as a translator 
of Chinese. This gave him an assured place and 
income and was of advantage to him in his work 
of translating the Bible and other books into 
Chinese. 

In 1813, the Eev. "William Milne and his wife 
were sent out by the London Missionary Society 
as associates to Morrison and proved themselves 
to be invaluable assistants, but later Milne re- 
moved to Malacca, where he founded an Anglo- 
Saxon College. Morrison continued his work, 
completing the translation of the New Testament 
into Chinese and compiling an Anglo- Chinese dic- 
tionary which was published by the East India 
Company at a cost of £15,000. In 1814, seven 
years after his arrival in China, he baptized Tsai- 
A-Ko, the first Chinese convert to Christianity, 
and in 1818 the entire Bible was translated into 
Chinese, a part of this work being done by Dr. 
Milne. 

In 1824-26 Morrison revisited England and 
was received with honor by George IV, as well as 
by the Churches and religious societies of the 
country. He returned to China in 1826, and died 
there in 1834, 6 " After twenty^seven of as labori- 

«"Rex Chriatus," p. 34. 



CHINA 89 

bus and fruitful efforts as were ever spent by any 
missionary that ever penetrated the Celestial Em- 
pire.' ' 

"Dr. Morrison published more than thirty dif- 
ferent works, one of which was his monumental 
dictionary in six quarto volumes.' ' As has been 
said, "Any ordinary man would have considered 
the production of the gigantic English- Chinese 
dictionary a more than full fifteen years' work. 
But Morrison had, single-handed, translated most 
of the Bible ; had sent forth tracts and pamphlets ; 
had founded a dispensary, and established a col- 
lege, besides other duties as translator for the 
Company, and preaching and teaching every day 
of his life." 

That he was able to do this for a long series 
of years gives one some idea of the indomitable 
courage and perseverance of the man, for as Dr. 
Milne himself said, 7 "to acquire the Chinese is a 
work for men with bodies of brass, lungs of steel, 
heads of oak, hands of springwsteel, eyes of eagles, 
hearts of the apostles, memories of angels, and 
lives of Methusaleh." 

With Dr. Milne and Dr. Medhurst, Dr. Mor- 
rison formed a Chinese trio, equaling in efficiency 
and influence the great contemporary trio of In- 
dian missionaries, Carey, Marshman, and Ward. 

The earliest American missionaries to China 
were the Revs. E. C. Bridgman, of the Congrega- 
tional Church, and David Abeel, of the Reformed 
Dutch Church, who were sent out by the Amer- 

7 "Missionary Enterprise," p. 279. 



90 MISSIONARY HISTORY 

ican Boiard with which both of these denomina- 
tions were then connected (1829). 

Bridgman was an editor and writer of great 
ability. He was the founder of the "Chinese Re- 
pository," which continued to be issued for over 
twenty years with good results. 8i ' His great work 
was that of translation, but he also did his full 
share of direct missionary work in preaching <and 
distributing religious literature. He was of great 
assistance in the negotiations which went forward 
between China and the foreign powers. When the 
plenipotentiaries of the four great treaty pow- 
ers — England, France, Russia, and the United 
States — were conducting their negotiations which 
resulted in the Tient-sin Treaty of 1858, he was 
consulted by them and frequently translated of- 
ficial documents for them. In his thirty-two years 
in China he was more intimately connected with 
and known by the foreign community at Shanghai 
and Canton than any other missionary, and by all 
was highly esteemed.' ' 

David Abeel is more particularly noted as the 
one who first interested the Christian women of 
England and America in organized missionary 
work for their own sex. He went to China with 
Bridgman in 1829 as chaplain for the American 
Seamen's Friend Society, and in 1831 made a tour 
to Batavia and other Dutch East India posses- 
sions to examine the missionary conditions pre- 
vailing there. In 1833 he returned to America 



8 "Encyclopedia of Missions," Article "Bridgman." 



CHINA 91 

by way of Holland, Switzerland, and England, 
speaking in behalf of missions and so aronsing the 
Christian women of England by his appeals that, 
in 1834, they formed the "Society for Promoting 
Female Education in the East," the pioneer of 
English women's missionary societies. Much 
later, through the influence of this English society 
and the growing needs of the work, the pioneer 
American society, "The Women's Union Mission- 
ary Society,' ' was formed in New York (1861), 
with Mrs. Thomas C. Doremus for its first presi- 
dent. 

In 1842, when the treaty ports in China were 
first opened, Mr. Abeel immediately repaired to 
Amoy and founded the Amoy Mission, which a 
few years later (1857) was transferred by the 
American Board to the care of the Eeformed 
Church in America, by which it has since been 
conducted. Qi l This work was begun by Mr. Abeel 
in a hired house under an overshadowing banyan 
tree in the island of Kolongsu, in Amoy harbor. 
By his courtliness, affability, and manly consecra- 
tion he won the favor of both the literary and 
official classes, as well as of the common people. 
His health, never vigorous, soon utterly failed, 
and returning to the United States, he died there 
in 1844." 

It was Dr. Peter Parker of whom it is said, 
"he opened China on the point of his lancet," and 
while it is true that successful medical work was 
done in China before his time by Morrison and 

8 " History of the Amoy Mission," p. 9. 



92 MISSIONARY HISTORY 

Dr. Colledge of the East India Company, it was 
Dr. Parker who first began a systematic and con- 
tinued line of work for the medical treatment of 
native Chinese. 10 He went to Canton as a mis- 
sionary of the American Board in 1834 and the 
next year opened a free Ophthalmic Hospital in 
that city "to disarm prejudice and spread the 
gospel." ""In twelve short weeks the success- 
ful cures from this hospital accomplished more 
in removing the hitherto impenetrable wall of 
Chinese prejudice and restrictive policy than 
could have been accomplished in years by the cus- 
tomary missionary work." Later the hospital 
was enlarged to include general practice. In 1838 
he had four students, one of whom became an 
expert operator. His labors in ten years were 
abundant, notwithstanding many obstacles. Be- 
ginning with a solitary patient, he personally 
treated over 53,000 people. 

In 1840 wars in China compelled Dr. Parker 
to return to America. He spent the time in tell- 
ing of the medical work in China, and as a result 
some medical missionary societies were organized. 
While in Edinburgh, in 1841, he was also instru- 
mental in organizing the Edinburgh Medical Mis- 
sionary Society, whose work has been widespread 
and successful. He afterwards became United 
States Commissioner to China, 'and later returned 
home, where he died in 1888, at the age of eighty- 
three. The hospital which he started in Canton 



JO " Opportunities," p. 48. 11 " Pioneer Missionaries," p. 142. 



CHINA 93 

still continues a vigorous work, and as it is the 
first institution of the kind in heathen lands that 
had as its twofold aim, first, the alleviation of 
human suffering, and secondly, the extension of 
Christianity through the influence obtained by the 
medical treatment of non-Christians, it is entitled 
to its claim to be the originator of medical mis- 
sionary hospitals. 

Up to 1842 residence and work in China had 
been difficult for all foreigners because of the re- 
strictive laws of the Chinese Government, but in 
1841 what is called the Opium War broke out, oc- 
casioned by an attempt of English and French 
vessels to smuggle into the country a large quan- 
tity of this destructive drug. By this unrighteous 
war the wicked traffic was fixed upon the Chinese 
people, but an indirect blessing resulted in the 
opening of five ports, Canton, Amoy, Fu-chau, 
Ningpo, and Shanghai, to British residence and 
trade, which privileges were soon extended to all 
foreigners. With these fresh opportunities, mis- 
sionary work became still more active. The Amer- 
ican Presbyterians began work in Canton in 1842, 
followed two years later by the Southern Bap- 
tists. Two German missions, the Ehenish and the 
Basel, entered the Kuang-tung Province in 1847, 
and the Northern Baptists, the English Presby- 
terians, the Congregationalists, the Methodist, the 
Episcopal, and other bodies followed rapidly with 
new missions and reinforcements. 

In 1848 the first Protestant Church edifice ever 



94 MISSIONAEY HISTOEY, 

erected in China for a distinctively Chinese con- 
gregation was built by the Eev. William Pohl- 
man, a missionary of the Eef ormed Dutch Church, 
working under the American Board at Amoy. Mr. 
Pohlman collected the money for this building 
($3,000), superintended its erection, and was lost 
at sea on a voyage to Hong Kong to purchase 
furnishings for the recently completed structure. 
The building still stands in constant use as a me- 
morial of the first native Protestant Church gath- 
ered in China. 

Among the missionaries of this early day, Dr. 
William Ashmore, of the American Baptists, and 
Eev. William C. Burns, of the English Presby- 
terians, are noted for their evangelistic work. 
Mr. Burns was especially (useful as a translator 
of Christian hymns for the use of native congre- 
gations, and of these he prepared and published 
several collections. He also translated the " Pil- 
grim's Progress" and other useful additions to 
Chinese Christian literature. 12 In carrying out 
his ideas he followed two new departures in mis- 
sionary work. He lived more among the Chinese 
than any previous worker had done, dressing as 
a Chinaman and eating Chinese food, and he took 
the risk of itinerating widely beyond the stipu- 
lated limits of the treaty ports. Burns 's life, it 
has been said, was ' 'more powerful as an influence 
than as an agency." 

The T'ai P'ing Eebellion broke out in China 

12 " Missionary Expansion," p. 149. 



CHINA 95 

in 1850, and was injurious not only to the peace 
of the country, but to the Christian religion, be- 
cause its leader, Hung-Hsiu-Chuan, claimed that 
he was a Messiah like Jesus Christ and incor- 
porated into his declarations some Christian 
tenets. 

The movement, however, soon became fanat- 
ical and revolting in its excesses, and finally 
(1865) it was suppressed by the Government 
troops led by British and American officers, 
among whom the most conspicuous was the brave 
and able English Christian soldier, Charles G. 
Gordon, "Chinese Gordon/ ' so called because of 
his eminently successful services in this war as 
the commander of the Chinese Imperial Army. 

During the third period (1860-1895) into which 
the progress of Chinese missions is sometimes 
divided, the expansion of missions went on rap- 
idly. By the treaty of Peking (1860), following 
the close of the so-called "Arrow" war, the lib- 
erties and privileges of foreigners were enlarged 
and religious freedom was permitted to Chinese 
converts. China also began to see the benefits of 
Western life and knowledge and to welcome mod- 
ern education and training. 

Among other names of those who came into 
the work about this time we may mention only 
those of Griffith John, W. A. P. Martin, J. Hudson 
Taylor, and James Gilmour, of Mongolia, as be- 
ing typical of the inauguration or development of 
certain specific lines of work. 



96 MISSIONARY HISTOEY 

The Eev. Griffith John was a Welshman, who 
was sent out by the London Missionary Society 
in 1861, and assigned to pioneer work in the in- 
terior of China. He went about seven hundred 
miles up the Yang-tse River to Han-Kow, the 
largest commercial center of Middle China, where 
he established a station, noted as being the pioneer 
inland mission of the Protestant Church. His 
labors here were particularly successful and were 
the entering wedge for the work of a number of 
other societies. 

Dr. W. A. P. Martin, a missionary of the 
American Presbyterian Board, is noted not only 
as a missionary educator, but as having obtained 
a large influence among Chinese scholars. 13 "He 
went out in 1850, assisted in making the treaty 
between the United States and China in 1858, and 
was an authority in China on questions of inter- 
national law. He was professor in and president 
of Tung Wen College (1868-1898) and the presi- 
dent of the New Imperial University until 1900, 
when it was destroyed in the siege of Pekin. In 
1902 he was appointed head of the vice-regal Uni- 
versity of Wuchong. His influence in directing 
the rearrangement of higher education in China 
and in commending Western and Christian edu- 
cation to Chinese scholars has been very marked. 

Dr. J. Hudson Taylor has been called "the 
Loyola of Protestant Missions,' ' and will ever 
be remembered in the missionary history of China 



18 United Editors' Encyclopedia; also, Beach, "Geography and Atlas," p. 300. 



CHINA 97 

as the founder of the China Inland Mission 
(1866). 

1U ' We must devote," as says Dr. Warneck, "a 
somewhat fuller notice to this mission for this 
reason, that not merely the strong personality of 
its founder, but also his Christian and missionary 
principles have since exercised a great influence 
upon wide circles and have not inconsiderably 
altered the carrying on of missions. Two sorts 
of principles, which concern partly the missionary 
instruments and partly the missionary task, gave 
to this China mission its wholly peculiar cast. 
As to the former, they are the three following: 
(1) The acceptance of missionaries from all sec- 
tions of the Church, if only they personally pos- 
sess the old Scriptural faith. This made the new 
mission interdenominational. (2) To qualify for 
missionary service, spiritual preparation is es- 
sential, but not an educational training. Mission- 
aries from the universities are welcome, but 
equally so are such as have had the simplest 
schooling; it is imperative only that they have 
Bible knowledge and acquire the Chinese lan- 
guage. Also no difference is made as to sex. 
Women are as qualified for the service of missions, 
even for missionary preaching, as are men. And 
so at least half the missionaries of this society — 
if married women are included, almost two- 
thirds — are women, and since its foundation the 
number of women entering upon missionary serv- 

14 «• History of Protestant Missions," pp. 104, 105. 
7 



98 MISSIONARY HISTORY 

ice lias steadily increased. (3) No direct appeal 
is ever to be made for contributions to the ex- 
penses of the missions, nor are the missionaries 
to reckon npon a fixed salary, but must depend for 
their maintenance solely upon that which God 
supplies. In a specific sense, they are to be faith 
missionaries. 

"The second series of principles is virtually 
determined by the expectation of the approaching 
second advent of Jesus. They have in view the 
hastening of His coming by accomplishing the 
preaching of the gospel as speedily as possible 
through the whole world (Matt. 24: 14). And so 
witness-bearing is regarded as the essence of the 
missionary task. Since the matter in hand is not 
Christianizing, but only that the gospel be heard 
in the whole world, the missionary commission 
is limited to evangelization. Planting stations, 
building up congregations, educational work, ex- 
tensive literary work, etc., are not absolutely 
necessary. Itinerant preaching is the chief thing; 
albeit practical good sense and experience have 
largely modified this principle, and stations have 
been organized almost everywhere. 

"Again, in order to bring the gospel within the 
hearing of all nations, the largest possible hosts 
of evangelists must be sent out. On the basis of 
these theories, large bands of evangelists were 
sent out within a short time. Especially when, 
through the so-called ' Cambridge Seven,' a very 
storm of enthusiasm for the China Inland Mis- 



CHINA 99 

sion was stirred in 1885, the sending out of mis- 
sionaries increased and that not alone from Eng- 
land, but also from Scandinavia, Germany, 
America, and Australia. Before 1900 the number 
of missionaries of this mission was given as 811, 
of whom 484 were women. However, only sev- 
enty-five of the 327 men were ordained. The in- 
come in that year was over £50,000 ($245,000). 
The number of its Chinese communicants scat- 
tered through fifteen provinces was about 8,500. 
"The Boxer uprising of 1900 smote the work 
of the China Inland Mission most severely of all 
the Chinese missions. Almost all of their inland 
stations had to be abandoned, and of their workers 
fifty-eight (exclusive of children) were murdered. 
Since 1901 the work has been taken up with fresh 
energy and the number of workers has been raised 
to 898, including 542 women, while the number of 
communicants has risen to 19,049." 

MONGOLIA 

Besides China proper, of whose evangelization 
we have been speaking, there are several depend- 
encies included in the Chinese Empire, of which 
the most important are Manchuria, Mongolia, 
Chinese Turkestan, and Thibet. We can refer 
only to mission work in Mongolia as typified by 
the experience of James Gilmour, "Gilmour of 
Mongolia" as he is called. He was a Scotchman, 
educated at Glasgow and the theological college 
of Cheshunt, near London, and sailed for China 



100 MISSIONAEY HISTOKY 

in 1870, commissioned by the London Missionary 
Society. The field which he attempted almost 
single-handed to evangelize, and in which only a 
few scattered traces of earlier Christian mission- 
aries could be found, is one-third as large in area 
as the United States with a roving population of 
about 2,500,000. 15 "It is a vast plain about 3,000 
feet above the sea level, almost without wood or 
water, and has as its center and a third of its 
area the desert of Gobi, or Shamo — 'the sand 
sea.' The very dry air and extreme elevation 
of this country give a climate so excessively cold 
that the mercury often remains frozen for several 
weeks. The winter lasts nine months, and during 
the short summer there are days of stifling heat 
usually followed by cold nights. The inhabitants 
are as a rule nomads, whose chief property is in 
horses, cattle, sheep and the double-humped or 
Bactrian camel. There are, however, many vil- 
lages and towns, and the country abounds in the 
lamasaries or monasteries of Lamaism, solidly 
built with brick or stone, adorned with carvings, 
sculpture, and paintings, well endowed and often 
having in residence a living Buddha who is wor- 
shipped as a divine incarnation." 

To this inhospitable and most difficult coun- 
try Gilmour devoted his life, living in the black 
tents of the natives, following them from place 
to place, enduring for weeks and months their 
squalor and wretchedness, and ministering as a 



15 "United Editors' Encyclopedia." " Mongolia.' 



CHINA 101 

lay physician to the physical and as a missionary 
to the spiritual wants of this fierce people. Gil- 
monr also labored for a while in the cities of 
Peking, Tien-tsin, and Shan-tung, but it was on 
the Mongolian plains that he loved most to wit- 
ness for his Master. Mrs. Gilmour was a genuine 
helpmeet to her husband, and her educational work 
among the women and children was far-reaching 
in its results. Gilmour was one of the best ex- 
amples of the itinerant missionary that we have 
in modern times, and his work, though hidden 
from the eyes of men, has done much to leaven 
the lump of Mongolian heathenism. 

RECENT EVENTS IN CHINA 

The last twenty years have been almost more 
productive of changes in the intellectual and social 
life of China, and in the relations of this great 
people to the other nations of the earth, than all 
the nearly four thousand years of its previous 
history. In 1894-5, the Chino-Japanese war broke 
out over the question of the suzerainty of Korea 
and the control of its commerce, which had long 
been in dispute between the two empires. The 
siege and fall of Port Arthur, the naval battle of 
Wei-Hai-Wei, and the quickly proven military 
superiority of the smaller and younger but more 
progressive nation to its gigantic but unready 
antagonist are matters of history. China however 
thus experienced a rude awakening, but learned 
too late that age and dignity are but slight de- 



102 MISSIONARY HISTORY 

fenses against the aggression of outward foes. 
Then commenced a fierce social and political strife, 
in which the more progressive elements in China, 
including even the youthful emperor, sought to 
introduce western ideas and influences into the 
life of this ancient people; while the reactionary, 
conservative element, with which the Dowager 
empress sympathized, strove to retain the ancient 
regime and practices. This agitation eventually 
culminated in the Boxer uprising of 1900, which 
was a fierce and unreasoning anti-foreign demon- 
stration, including in its cruel enmity not only all 
foreigners, but all native Christian converts, who 
were supposed to be especially under the influence 
of the hated foreigners. The most spectacular 
result of this popular fury was the siege of Pekin, 
in the foreign quarters of which city hundreds of 
British, French, Germans, Americans, Russians 
and others connected with the political or mission- 
ary activities of the city and its neighborhood 
took refuge, and were besieged by Chinese troops 
for two months during the summer of 1900 till 
relieved by an expeditionary force of allied Euro- 
pean and American troops. Though Pekin was 
the storm center of these disturbances, the anti- 
foreign violence was general throughout North 
China and cost the lives of over two hundred 
Christian missionaries, while thousands of native 
Christians likewise suffered martyrdom. The 
destruction also of missionary and foreign prop- 
erty was very great, as may be inferred from 



CHINA 103 

the fact that the indemnity exacted from China as 
damages, by European and American govern- 
ments, amounted to no less than 450,000,000 taels, 
or $333,000,000. 

In the reaction however which set in, there is 
much of hope for China. The adoption of western 
thought and methods has been hastened by that 
which was intended to retard them. The century- 
old methods of education have been largely sup- 
planted by the science and literature of Europe 
and America. The army and navy, although far 
from adequate, have been reorganized on Euro- 
pean models. Transportation has been revolution- 
ized and, best of all, the advance of Christian mis- 
sions has been greatly stimulated so that in point 
both of numbers and of influence, Christianity is 
far ahead of its position before the Boxer out- 
break. 

It is however in the apparent success of the 
political revolution of 1913 that the greatest 
changes in China are manifested. Aroused by the 
insufficiency of the ancient methods to protect 
China from turmoil within or foreign aggression 
from without, many patriots among whom notably 
was Sun Yat-sen, worked for the rehabilitation of 
the Chinese government. Years of planning and 
preparation preceded the actual outbreak between 
the Manchu rulers and the progressive elements. 
At last, early in 1913, the revolutionary spirit 
blazed forth with irrepressible fury and after a 
period of disorder of only four months, the 



104 MISSIONARY HISTORY 

Manchu dynasty, having proved its incompetence 
to deal with the new problems of old China, passed 
away, and was replaced by a Republic with a Na- 
tional Assembly, the outline at least of a Constitu- 
tion, and Sun Yat-sen as the Provisional President, 
which office he later voluntarily yielded to Yuan 
Shi-kai. The first election of a permanent presi- 
dent was held, according to the French system, by 
the National Assembly, in October, 1913, when 
Yuan Shi-kai was elected as permanent President 
and Li Yuan-hung as Vice-president. The effect 
of these changes is already seen in a wonderful 
quickening of the national consciousness and the 
opening of innumerable avenues of advancement. 
The five striped flag of the new Republic, red for 
China proper, yellow for Manchuria, blue for 
Mongolia, white for Thibet and black for the 
Mohammedans, indicates a unity of purpose and 
power of the leading races to which China has 
heretofore been a stranger, but over all, though 
unrepresented in its national ensign, must float 
the banner of the Christ, if China would realize 
what is the true source of that uprightness of 
character and nobility of purpose and purity 
of faith which after all is the only hope of this 
great people and which can only be gotten by 
their willing obedience to the truth as it is in 
Jesus. 

As says the Rev. Dr. F. L. Hawkes Pott, Presi- 
dent of the Episcopal Mission University of St. 
John at Shanghai, and a man who is very close to 



CHINA 105 

the progress of events in China, 16 "The immensity 
of this task (the evangelization of China) is in- 
spiring. The Chinese are a great people: first, 
on account of their number, 400,000,000, to be won 
for Christ: second, on account of their splendid 
social characteristics. Tried by the rule of the 
survival of the fittest, they have survived and will 
survive. In the third place, they are great because 
of the greatness of their civilization, a civilization 
founded on universal principles and not on force, 
the highest in the world until three hundred years 
ago, and hoary in years compared with our own. 
Surely this unique people, preserved for so many 
centuries, must have a great part to play in the 
future. 

"The criticalness of the time is inspiring. The 
old civilization is declining and with the influx 
of western ideas and principles there has come a 
period of transition. The danger is that they may 
accept only what is bad from us and reject what 
is good. Now is the time when they need to learn 
of the spiritual and saving power of the religion of 
Jesus Christ. 

"China is awake. 'The biggest of all nations, 
the people with the greatest latent powers, the 
heirs of tomorrow, have started to school to learn 
all the ways and weapons and wisdom of the 
West.' The opportunity to influence them for 
good is almost incredible." 

The following comparison of the growth of 

"The Emergency in China.— F. L. Hawkes Pott.— P. 268. 



106 MISSIONARY HISTORY 

Protestant Missions in China for the past fifty 
years (1865-1915) simply emphasizes the above 
words and points out the enormous work yet to be 
accomplished. The figures in parentheses are 
those for 1915. 

Population, 300,000,000 (400,000,000). Prov- 
inces open to the Gospel, 7 (all 18). Societies at 
work in China, 25 (104). Number of native Chris- 
tians, 3,132 (356,209). Protestant missionaries, 
112 (5,186). Chinese helpers, 206 (17,879). Chi- 
nese Churches, 3 (3,419). Money expended by 
Protestant missions, $50,000 ($3,000,000 estimated) 



CHAPTER Vin 



JAPAN AND KOEEA 



The invasion of Japan by the forces of Chris- 
tianity is one of the great events of the history 
of missions. Although doubtless of very ancient 
origin, and claiming historical annals from 660 
B. C, yet the reliable records of this people date 
back to only about 552 A. D., when Buddhist mis- 
sionaries arrived from Korea and introduced their 
religion into the islands. The land, however, was 
unknown to Europeans, although mentioned by 
Marco Polo (1298), until in 1542 a Portuguese 
sailor, Mendez Pinto, driven north by stress of 
weather, sighted one of the Loo Choo Islands, 
and landing on its coast, brought back to Europe 
her first knowledge of these distant people. That 
knowledge was speedily acted upon, not only in 
the way of commerce and discovery, but by the 
missionaries of the Christian Church. St. Francis 
Xavier, the great Jesuit missionary, met in 
Malacca a young Japanese named Anjiro who, 
through Xavier 's influence, was converted to 
Christianity and after a time returned with the 
great missionary to his native land (1549) to at- 
tempt the introduction of the Christian faith. 
His efforts were favorably received and in about 

107 



108 MISSIONARY HISTORY 

two and a half years he organized several con- 
gregations in the neighborhood of Yamaguchi and 
Hirado, and visited and preached in the old cap- 
ital, Kyoto. He then left the work in the hands 
of his successors while he departed to engage in 
missionary work in China, but before he could 
put his latter purpose into execution his life was 
brought to a close by his death on an island near 
Canton in 1551. Xavier's example, however, was 
eagerly followed by other missionaries and with 
such success that "'in a very short time in the 
region of Kyoto alone there were seven strong 
churches ; and the island of Amakusa, the greater 
part of the Goto Islands and the provinces of 
Ounera and Yamaguchi had become Christian. In 
1581 the churches had grown to two hundred and 
the number of Christians to 150,000. The con- 
verts were drawn from all classes of the people : 
Buddhist priests, scholars, and noblemen em- 
braced the new faith with as much readiness as 
did the lower classes. Two daimios accepted it, 
and even Nobunga, the minister of the Mikado, 
became a powerful supporter of the faith. He 
openly welcomed the foreign priests and gave 
them suitable grounds on which to build their 
churches, schools, and dwellings, and under his 
patronage the new religion grew apace." About 
1591 the total number of native Christians in 
Japan was 600,000. 

i"The Gist of Japan," p. 148. 



JAPAN AND KOEEA 109 

But this happy state of affairs did not last 
very long. With the death of Nobunga and the 
advent of another minister, Hideyoshi, suspicion 
arose as to the ultimate design of the propagand- 
ists of the new faith, and they were accused of 
political designs. Persecutions at once began and 
grew more and more severe until, under a new 
minister, Iyeyasu, an edict was issued absolutely 
prohibiting the profession or practice of Chris- 
tianity in Japan (1606). This was followed 
(1614) by an edict banishing the missionaries from 
Japan and the severity of the persecutions was 
redoubled. 

The native Christians bore their calamities 
with great patience and fortitude, but finally a 
portion of them, numbering about 30,000, re- 
belled and, seizing the old castle of Shima- 
bara, resolved to die rather than to submit. Such 
action, however, could have but one result. The 
castle was besieged by the Government troops and 
its defenders all miserably perished. There was 
no further power left to resist and so thoroughly 
was the remnant of Christianity swept away by 
the sword, fire, and banishment, that anti-Chris- 
tian writers have pointed to Japan as proof that 
Christianity can be wholly extirpated by the 
sword. However, when the country was reopened 
in 1859, the Catholic missionaries found in and 
around Nagasaki whole villages of Christians who 



110 MISSIONARY HISTORY; 

had secretly preserved their faith. For two hun- 
dred years they had clung to the faith once de- 
livered to the saints, and although it had become 
corrupted in some particulars yet the substance 
of the truth had been preserved. The religion 
of Jesus Christ can not be destroyed by secular 
force. 

2 " After the Government had, as it fondly sup- 
posed, entirely suppressed the hated foreign re- 
ligion, it determined upon the most rigid system 
of exclusiveness ever practiced by any nation. 
All means of communication with the outer world 
were cut off; all ships above a certain size were 
destroyed, and the building of others large enough 
to visit foreign lands was rigidly prohibited; 
Japanese were forbidden to travel abroad on pain 
of death ; native shipwrecked sailors who had been 
driven to other lands were not permitted to re- 
turn to their own country lest they should carry 
the dreaded religion back with them ; and all for- 
eigners found on Japanese soil were executed. 
Over all the empire the most rigid prohibitions 
of Christianity were posted. One of them, which 
is to be seen to-day in the museum of a Missionary 
Board in New York, reads thus : " So long as the 
sun shall continue to warm the earth let no Chris- 
tian be so bold as to come to Japan, and let all 
know that the king of Spain himself or the Chris- 
tians ' God, or the great God Himself, if He dare 
violate this command, shall pay for it with His 



2 "The Gist of Japan," p. 157. 



JAPAN AND KOREA 111 

head." These prohibitions could be seen along 
the highways as late as 1872. 

" During this period of exclusion the only- 
means of communication with the outside world 
was through the Dutch, a small number of whom 
were permitted to reside at Nagasaki. They were 
compelled, however, to live on the little island of 
Deshima, in Nagasaki harbor, and always were 
under strict surveillance. Ships from Holland 
were permitted to visit them occasionally and they 
carried on a very lucrative trade between the 
two coun tries.' ' As a result of this comparative 
confidence in the Hollanders, it was the more easy 
for the Dutch Reformed Church in America to 
become the pioneer of American Protestant mis- 
sions to the Japanese. 

For two hundred and thirty years Japan re- 
mained closed to the outer world. During this 
period several attempts were made to re-establish 
communications with Japan, but all were in vain. 
At last, on July 8, 1853, Commodore Matthew Cal- 
braith Perry, of the United States Navy, arrived 
off the Gulf of Yedo, charged by President Fill- 
more with negotiating a treaty with the Japanese 
Government. After many rebuffs he succeeded in 
delivering his letter from the President to the 
representative of the emperor of Japan, and 
sailed away only to return in 1854, when he con- 
cluded a treaty opening the ports of Shimoda and 
Hakodate to American trade. In 1858 Townsend 
Harris obtained a new and more liberal treaty 



112 MISSIONARY HISTORY 

for the United States, which was later followed 
by similar conventions with England, France, and 
other nations. Outrages upon resident foreigners, 
however, provoked a display of force on the part 
jpf the allied nations and finally led to internal 
warfare and the overthrow of the Shogunate. In 
1868 the Mikado or true emperor was once more 
placed in direct control of the government and 
Japan's new life began. In 1889 Japan became 
a constitutional monarchy. 

Minister Harris's treaty of 1858 was scarcely 
ratified when three American Protestant Churches 
hastened to carry the gospel to a land so won- 
drously made accessible; these were the Presby- 
terian, the Episcopal, and the Dutch Reformed. 
The Episcopalians were first on the ground, the 
Rev. J. Liggins and the Rev. C. M. Williams of 
the China Mission arriving at Nagasaki in May 
and June, 1859, just before the treaties with Eng- 
land and America were to take effect (July, 1859). 

On October 18, 1859, Dr. J. C. Hepburn and 
his wife, of the Presbyterian Church, arrived at 
Kanagawa, and a fortnight later the Rev. S. R. 
Brown and D. B. Simmons, M. D., of the Re- 
formed Church in America reached Nagasaki, 
where they were joined one month later by the 
Rev. Guido F. Verbeck, of the same Church, who 
was destined to play so large a part in the re- 
generation of Japan. 

Thus within four months after it became pos- 
sible for foreigners to live in Japan, seven Amer- 



JAPAN AND KOREA 113 

ican Christians were ready to take up the work 
of making Christ known anew to the Japanese. 

Early the next year (1860) the Eev. J. Goble, 
a missionary of the Baptist Free Missionary So- 
ciety, came to Nagasaki, and thus, within a year 
from the opening of Japan, four American mis- 
sionary societies were on the ground with five 
ordained men and two medical missionaries. It 
was nine years before other societies added their 
workers to the missionary force. The English 
Church Missionary Society and the American 
Board sent out their first missionaries to Japan 
in 1869, while the English Society for the Propa- 
gation of the Gospel and the American Methodists 
followed in 1873. Since then the supply of for- 
eign workers in this field has not failed to be 
maintained by the Churches of America, England, 
and Germany. 

Si ' The first Christian Church in Japan was or- 
ganized with eleven members by the Rev. James 
H. Ballagh, of the Reformed Church Mission, in 
Yokohama, on March 10, 1872, or within less than 
thirteen years after the first Protestant mission- 
aries entered Japan. It was born in prayer. That 
in its membership were nine students was indica- 
tive of the prominent part students were to have 
in building up the Protestant Churches of Japan. 
The first article of their creed showed a positive 
purpose to keep the Church as free as possible 
from the sectarianism of the West. 'Our 



8" Sunrise in the Sunrise Kingdom," p. 114. 

8 



114 MISSIONARY HISTORY 

Church,' it says, 'does not belong to any sect 
whatsoever; it believes in the name of Christ, in 
whom all are one; it believes that all who take 
the Bible as their guide and diligently study it 
are the servants of Christ and our brethren. For 
this reason all believers on earth belong to the 
family of Christ in the bonds of brotherly love.' 

' ' The next Churches were formed at Kobe and 
Osaka in 1874, in connection with the mission- 
aries of the Congregational Church. The former 
consisted of seven men and four women ; the latter 
had only seven men. The missionaries were most 
energetic and hopeful, and, as one wrote, 'The 
work is pressing on us in every direction. We 
are expecting any morning to awake and find all 
Japan open to us and wanting to come to us.' " 

This optimistic spirit had indeed much to en- 
courage it. 4 In the second decade of missionary 
work in Japan the increase was so rapid that in 
one year (1879) 1,084 new members were added, 
making a total adult membership of 2,701. After 
that a fifty per cent annual increase was not at 
all uncommon, and in some years as many as 
5,000 were received into the Churches. The gain 
during the third decade (1879-1889) was 28,480; 
and though the growth during the next ten years 
was not so rapid as in the preceding period, yet in 
1900 there were enrolled a total of 42,451 Prot- 
estant Christians, 538 Churches, and 348 groups 
of Christians not yet organized into Churches. 



4" Sunrise in the Sunrise Kingdom," p. 115. 



JAPAN AND KOEEA 115 

The latest figures (1914) for these items are as 
follows: Nine hundred and eighty-five Christian 
Churches; 114,544 native Christians, including all 
baptized persons; 1,128 foreign missionaries; 
2,252 native pastors and workers, and contribu- 
tions of native Churches amounting to $475,594. 

In tracing the reinstatement of Christianity 
in Japan our attention is at once directed to cer- 
tain members of that band of pioneers who, when 
the first entrance for foreigners was effected by 
Perry, hastened to occupy the land for Christ. 
We must confine ourselves to three of these early 
witnesses for Christ in Japan and to another one 
who, as the first prominent native convert, 
wrought wondrously for the redemption of his 
people, and these we select also because each of 
them typifies a special and important branch of 
Christian work in Japan. 

In Dr. James C. Hepburn we have a, typical 
medical missionary. Graduated at Princeton Col- 
lege and the Medical Department of the University 
of Pennsylvania, he sailed for Siam in 1841, under 
the commission of the Presbyterian Board, but 
was soon transferred to China and labored in 
Amoy from 1843 till failing health forced him to 
return to New York in 1846, where he resumed the 
ordinary practice of his profession. But the mis- 
sionary spirit still burned mightily in his heart, 
and when the wonderful news of the opening of 
Japan to foreigners reached him, he at once vol- 
unteered again for active service, and with his 



116 MISSIONARY HISTORY 

rich experience both as a medical man and as a 
missionary, he arrived at the port of Kanagawa, 
October 18, 1859, being among the first seven 
American missionaries to enter the reopened em- 
pire. In 1862 he removed to Yokohama, doing 
daily dispensary work and engaging also in the 
work of translation, for which he was particularly 
fitted. 6 ' ' For over thirty-three years he lived and 
labored in Japan and for over a generation was 
known as a medical missionary, an educator of the 
very first class, whose services were sought in 
vain at high prices by the Japanese Government, 
and as a Christian statesman and philanthropist, 
untiring in his devotion to the welfare of the 
nation. But he was distinguished principally as 
the chief translator of the Holy Scriptures, and 
no more sublime an hour has been reached in 
the history of this awakening people than when, 
after nearly thirty years of patient toil, holding in 
his hands the two completed volumes of the Word 
of God, Dr. Hepburn formally presented the 
Japanese Bible to the nation. ' ' He also prepared 
a Japanese-English dictionary, which has re- 
mained the standard dictionary until the present 
day, and published a valuable Bible dictionary 
in Japanese. His medical work included the train- 
ing of many young Japanese as physicians. It 
is significant of the startlingly brief period in 
which Japan has risen from an unknown people 
to one of the foremost nations of the earth, that 

6 "New Acts of the Apostles," p. 338. 



JAPAN AND KOREA 117 

this missionary, who began his work in J'apan 
within less than six months after it was possible 
for a foreigner to reside in that kingdom, has 
but just died (September, 1911) in his New Jersey 
home at the advanced age of ninety-three, and that 
many of his pupils and friends are still actively 
at work in the land to which he gave his life. 

In Samuel E. Brown we have not only a pioneer 
missionary, but an educator of the first class 
and of singular success. His earliest work as 
a missionary was in China, where he opened at 
Canton, in 1838, for the Robert Morrison Educa- 
tion Society the first Protestant school in the 
Chinese empire. Like his colleague, Dr. Hepburn, 
Dr. Brown was compelled by reason of his fam- 
ily's ill-health to return to America (1847), where, 
after acting for a while as principal of the Rome, 
N. Y., Academy, he became pastor of the Re- 
formed Church at Owasoo Outlet, N. Y., near 
Auburn (1857). He here preached and taught a 
boys' school for about eight years. The church 
was full of missionary spirit, as might have been 
expected from the history and character of its 
pastor, and from its small congregation furnished 
no less than three missionaries to the foreign field : 
Miss Caroline Adrian, who went out at her own 
charges to Japan and afterward to China; Miss 
Maria Manyon, who went as the wife of the Rev. 
Guido F. Verbeck, and Miss Mary F. Kidder, who 
was the first unmarried lady missionary ever sent 



118 MISSIONARY HISTORY 

from the United States to Japan, where she suc- 
cessfully inaugurated female Christian education 
and afterward became the wife of a missionary 
of the Reformed Church, the Rev. E. Rothesay 
Miller. 

It is not strange, therefore, with this spirit 
of missions within him and in his congregation, 
Dr. Brown, as soon as Japan was opened to the 
gospel, hastened to help <sow the seed in the 
Mikado's empire. Sailing from New York as a 
missionary of the Reformed (Dutch) Church, he 
landed in Yokohama, November 3, 1859, with his 
fellow missionaries of the same Church, Guide F. 
Verbeck and D. B. Simmons, M. D. Settled in 
a Japanese temple at Kanagawa, which had been 
prepared for his use, Dr. Brown at once began to 
devote himself to the educational work for which 
he was to become so famous. His first book was 
for the use of English-speaking students of 
Japanese, called "Colloquial Japanese," which 
proved of great value to the English residents of 
Japan. His first school was one for Japanese 
interpreters who wished to learn the language in 
which they now were forced to communicate with 
the outside world. 

However, with others, Dr. Brown had to learn 
to yield to the leisurely ways of Japan, so annoy- 
ing to the zealous Westerner who disregards Kip- 
ling's advice and tries to "hustle the East." 6 An 
American writer has called Japan "The Land 

6" A Maker of the New Orient," p. 192. 



JAPAN AND KOEEA 119 

of Approximate Time," and thus versifies about 
it: 

"Here 's to the Land of Approximate Time! 
Where nerves are a factor unknown, 
Where acting as balm are manners calm, 
And seeds of sweet patience are sown. 

" Where it 's very ill-bred to go straight to the point, 
Where one bargains at leisure all day, 
Where with method unique 'at once " means a week, 
In the cool, easy Japanese way. 

" Where every clock runs as it happens to please, 
And they never agree on their strikes; 
Where even the sun often joins in the fun, 
And rises whenever he likes. 

" Then here 's to the Land of Approximate Time, 
The Land of the Leisurely Bow, 
Where the overcharged West may learn how to rest, 
The Land of Inconsequent Now! " 

In the midst of the apparent slowness, how- 
ever, events really occurred with almost startling 
rapidity. By 1866 the young men of Japan began 
to be seized with a passion for the study of the 
foreign languages and methods. The higher 
classes were especially interested and were will- 
ing to study even the Bible under the direction 
of the missionaries, convinced that in the Scrip- 
tures they would find the secret of England's and 
America's greatness. The Government proved 
willing not only to allow this, but to send a cer- 



120 MISSIONARY HISTOEY 

tain number of Japanese students to study in 
England and America, and in this decision Dr. 
Brown's influence was apparent. Dr. Brown's old 
academy at Monson, Mass., and Rutgers College, 
at New Brunswick, N. J., became the centers for 
the education of the Japanese in America. From 
this time on Dr. Brown was engaged in educa- 
tional and translation work, which with but few 
interruptions continued during the remainder of 
his life. His first translation of the Bible was 
burned in a fire which destroyed his house in 
1867, but after a brief absence in America he re- 
turned in 1869 and began the translation of the 
New Testament, which he lived to see fully fin- 
ished. He was one of the potent influences in the 
formation of the Meiji Gakuin, the highest insti- 
tution of learning in Japan under Christian in- 
fluence, of the first native Christian Church, of the 
Asiatic Society of Japan, and of many other move- 
ments for the upbuilding of modern Japan. His 
biographer, Dr. William Elliot Grims, eloses his 
account of Dr. Brown's life, which he has entitled, 
"A Maker of the New Orient," with these words: 
"Dr. Brown's soul was not 'like a star and dwelt 
apart.' His was rather like abundant sunshine 
that made things grow. He raised up disciples. 
He was not an Elijah, but an Elisha. 'Nothing 
perhaps,' says Bishop Brooke Foss Westcott, 'is 
more remarkable in religious history than the 
strange inability of the greatest teacher who 
works through his own individuality alone, to 



JAPAN AND KOREA 121 

produce in others, however devoted to him, the 
image of his own life. ' The bishop 's words have 
been illustrated in the missionary history of 
Japan, but not in the career of Samuel R. Brown. 
In this twentieth century Japanese presidents of 
colleges, editors, pastors, translators, authors, 
statesmen, men of affairs, and leaders in com- 
merce and literature by the score are * images of 
his own life, ' while in other countries hundreds 
gladly acknowledge the inspiration gained under 
him as their teacher. The Japanese loved and 
trusted him because love begets love, and Dr. 
Brown loved the Japanese earnestly, saying on 
one occasion, 'Had I a hundred lives to live over 
again, I would give them all for Japan. ' ' ' 

Another of the "giants of those days" was 
Guido F. Verbeck, in some respects the leading 
missionary of his day, not only to Japan, but to 
any Oriental nation. To but few missionaries has 
it been given as to him to shape the course of a 
great nation, not only in religious matters, but in 
its social and political life and its relations to the 
outside world. His early life and training in the 
Netherlands and his later education in America 
fitted him for a career that was quite remarkable. 
A "man without a country," he brought more 
credit to his adopted land, America, than many 
of her native sons and gave more to the nation 
which he loved so well and labored for so long 
than most of those born on her soil and bred in 
her thought and customs. Fresh from his student 



122 MISSIONAEY HISTORY 

days at Auburn Theological Seminary, he was 
sought by Dr. S. R. Brown as a suitable Timothy 
to go with this Paul to missions beyond the seas 
in the newly opened empire of Japan. Applying 
to and accepted by the Foreign Mission Board of 
the Reformed (Dutch) Church, which but two 
years previous had separated its activities from 
those of the American Board, Mr. Verbeck was 
licensed and ordained as an evangelist by the 
Presbytery of Cayuga and by them at once trans- 
ferred to the Classis of Cayuga of the Reformed 
Church in March, 1859. In April he was married, 
and on May 7, 1859, accompanied by his wife 
and by Dr. Brown and Dr. Simmons and their 
wives, he sailed from New York for Japan, via 
Shanghai, China. By December they were all 
settled in their new home at Kanagawa near Naga- 
saki. 

7 "Then began a most wonderful work of nearly 
thirty years, which we may divide into three por- 
tions, covering roughly a decade each, the first 
being that of the teacher and missionary, the sec- 
ond that of the educator, organizer, and states- 
man, the third, extending over nearly twenty 
years, that of the Bible translator and evangelist. 
His linguistic accomplishments were eminent. He 
had already a speaking knowledge of four living 
and a scholar's acquaintance with three dead lan- 
guages, which helped him at the beginning of his 
career and made him unusually valuable through^ 

f "Corwiu's Manual," p. 877. 



JAPAN AND KOEEA 123 

out it. So thoroughly did he give himself to the 
mastery of the Japanese that he was soon able 
to converse fluently and, from the first, so accu- 
rately that his conversation was the delight of 
natives of dignity and culture, while in later years 
many Japanese declared that he was the only 
foreign public speaker of the vernacular whose 
nativity could not be detected by his un- Japanese 
accent." 

At first he taught a few young men in his own 
house, but soon was invited to teach in a Govern- 
ment school at Nagasaki, in which Dr. Brown was 
also employed, for the training of interpreters. 
Into this school came the sons and relatives of the 
rulers and leading men of the Southwestern Prov- 
inces, including many men who later occupied high 
joffice and were powerful factors in making new 
Japan. 8 "The two great documents expressed in 
English, which Mr. Verbeck taught most and long- 
est to the most promising of his pupils, including 
such future members of the emperor's cabinet 
as Soyeshima and Okuma, were the New Testa- 
ment and the Constitution of the United States." 
In this work he continued till 1868, when, after the 
Eevolution in Japan and the establishment of 
the new order of affairs, he was called by some 
of his former pupils, now potent in the reorgan- 
ized government, to go to Yedo to plan out a 
system of national education and to organize an 
Imperial University. This arduous and unspeak- 

8 "Verbeck of Japan," p. 126. 



124 MISSIONARY HISTORY, 

ably important work was not accomplished hastily 
nor without great toil and many difficulties and 
hindrances. But with the help of many Japanese 
whom he had himself educated, and with trained 
teachers whom he brought out from the the United 
States, the foundations were laid of this mighty 
factor in the political and intellectual regenera- 
tion of Japan. He was indeed like Paul, a man 
"in labors oft" for 9 " Besides the work in con- 
nection with the university, appointing teachers 
and attending to manifold details, he taught the 
Scriptures in his own house, helped hundreds of 
inquirers and private students, served informally 
as general adviser of many of the officers of the 
new Government, and made the original proposi- 
tion for and mapped out the route of the great 
embassy to the treaty powers of the world which 
visited the United States and the chief countries 
of Europe in 1871. When this was organized and 
ready to start, led by one of the highest nobles, 
the junior premier Iwakura, and several members 
of the Cabinet, Dr. Verbeck found that half of 
the personnel of the embassy had been under his 
instruction as pupils." 

"Transferred in 1874 to the service of the 
Genro, or Senate, he wrought daily and continu- 
ously with the statesmen who were preparing the 
national Constitution and making ready for the 
Imperial Diet that was to assemble in 1889." 
"We can hardly understand," says Dr. Griffis, 



9"Corwin's Manual," p. 878. 



JAPAN AND KOREA 125 

"why the Constitution given by the Mikado to 
his people in 1889 was so liberal in its provisions 
nor how it came to pass that Japan was so soon 
(1898) received as an eqnal into the sisterhood 
of nations, unless we know what Verbeck of Japan 
was doing twenty and thirty years previously. ' ' 

Dr. Verbeck spent the last twenty years of his 
life in direct evangelistic work, going into every 
portion of the empire and holding thousands 
under the spell of his message and the magic 
eloquence with which it was clothed. He also 
constantly worked on Bible translation and was 
ever busy in the labors incident to founding the 
Christian Church in this so lately anti-Christian 
land. 

His services to Japan were not unappreciated 
nor unrewarded. For his help in governmental 
matters he was decorated with the insignia of the 
Third Class of the Order of the Rising Sun. 
When in default of the citizenship which he had 
lost by his early emigration from Holland and 
had never acquired in the United States, he ap- 
plied for the legal recognition of the Japanese 
Government, a special passport, such as was never 
before conferred on an alien nor ever since has 
been so conferred, was freely granted him and 
his family, and on his death, in 1898, Imperial 
honors and a funeral were accorded him in which 
the Japanese natives and his own countrymen, and 
men of every religious faith reverently and affec- 
tionately joined to do him honor. The following 



126 MISSIONARY HISTOEY 

tribute, published by a Japanese paper, The 
Yorodzu Clio, on the occasion of Dr. Verbeck's 
death, shows the estimation in which he was held 
by all: 10ii Brown, Hepburn, and Verbeck — these 
are the three names which shall ever be remem- 
bered in connection with Japan's new civilization. 
They were young men of twenty-five or there- 
about when they rode together into the harbor of 
Nagasaki early in 1859. The first said he would 
teach, the second that he would heal, and the 
third that he would preach. Dr. Brown opened a 
school in Yokohama, and quickly applied himself 
to his work till he died. Such eminent men as Mr. 
Shimada, Suburo, Revs. Uyemura, Oshikawa, and 
Honda are the fruits of his labor. Dr. Hepburn 
healed ; famous Mr. Kishida Ginko made his name 
and fortune through him; while the doctor's dic- 
tionary will ever remain as a monument of patient 
philological work not to be surpassed for many 
years to come. The two of the devoted trium- 
virate joined the choir invisible several years ago ; 
the third has now passed away full of honors and 
good works. All three, by their silent labors, 
have left Japan better than they found it." 

The last of the great early missionaries to 
Japan was one of their own countrymen, Joseph 
Hardy Neesima. .This name, the first part of 
which at least, as may be readily supposed, was 
not his native appellation, was adopted by him 
out of love and respect for a Boston merchant, 



10 "Verbeck of Japan," p. 360. 



JAPAN AND KOEEA 127 

Alpheus Hardy, who met with the young Japanese 
under most unusual conditions. 

Neesima was a Japanese boy of good family 
and well educated. 1Ui While yet a youth he be- 
came dissatisfied with idolatry and its false philos- 
ophies, and falling in with a Chinese version of 
the Bible, he recognized in the sublimity of its 
opening sentence, 'In the beginning God created 
the heaven and the earth,' something that met his 
desires more fully than anything he had ever 
known, and he determined to learn more of that 
God. The laws of Japan then forbade its subjects 
to leave the empire on pain of death, but so de- 
termined was Neesima to know more of this God 
whose creatorship had been thus brought to his 
knowledge that he concealed himself under some 
produce in a boat and thus reached Shanghai and 
eventually America, working his way as a sailor 
and ship boy. A prayer which he wrote down, 
after the Oriental usage, reads thus, '0 God, if 
Thou hast got eyes, please to look upon me. O 
God, if Thou hast got ears, please to hear me. I 
wish heartily to read the Bible and I wish to be 
civilized by the Bible.' The owner of the vessel 
on which he reached America was the Mr. Hardy 
of Boston already mentioned, who received the 
young Japanese into his own household and gave 
him a liberal education in three of the leading 
educational institutions of New England — Phil- 
lip's Academy, Amherst College, and Andover 

11 Encyclopedia of Missions. Article "Neesima." 



128 MISSIONAEY HISTORY 

Theological Seminary. While he was in Andover 
Seminary, in 1871-2, the Japanese Embassy under 
Iwakura, which had been proposed and prepared 
for by Dr. Verbeck, visited the United States 
in the course of their progress to the chief nations 
of the world, and summoned Neesima to accom- 
pany it as an English interpreter. He received a 
formal pardon for leaving Japan contrary to its 
laws and, with the embassy, visited the principal 
colleges and universities of the United States, 
Canada, and Europe. He was thus brought into 
contact with many Japanese officials whose influ- 
ence and progressive views were afterward of 
great value to his plans and efforts. In 1874 he 
returned to Japan with funds contributed by 
Christian friends, 'Cherishing in my bosom, ' as 
he says, 'this one great purpose, the founding of 
an institution in which the Christian principles 
of faith in God, love of truth, and benevolence 
toward one's fellow-men should train up not only 
men of science and learning, but men of con- 
scientiousness and sincerity. ' In November, 1875, 
he opened his school at Kyoto, with six pupils, in 
a room which was little better than a shed. In 
ten years there' were two hundred and thirty 
pupils in commodious buildings. At his death, 
in 1890, the Doshisha had five hundred and seventy 
students and was equipped with thirteen dormi- 
tories, a chapel, library, science hall, and gym- 
nasium. He aspired to develop the college into a 
university, and although it was ever under Nee- 



JAPAN AND KOEEA 129 

sima avowedly and uncompromisingly Christian, 
he received donations and gifts from men of every 
rank and faith in Japan, and enjoyed the confi- 
dence and approbation of men of influence and of 
governmental power. His funeral was attended 
by all classes, who united to show him honor. 
One of the many banners carried in the funeral 
procession after the custom of the land was in- 
scribed with these words, quoted from Dr. Nee- 
sima's own utterances, 'Free education and self- 
governing Churches; if these go together, the 
country will «tand for all generations. 9 " 

It is sad to relate that some years after the 
death of Neesima the "liberal" element, which 
had gradually gotten into control of the Doshisha, 
endeavored to suppress its distinctively Christian 
character and influence and to divert it from the 
religious purpose of its founder and his friends. 
For a time this effort seemed to have succeeded, 
but after a while a revolt against this betrayal 
of confidence and misuse of trust funds set in 
among even the Japanese, 'and finally resulted in 
the restoration to the Doshisha of its Christian 
influence and teaching. It now seems to be firmly 
established on its original basis. 

KOREA 

This land, lying between China and Japan, has 
long been contended for by both of these power- 
ful neighbors and was at least the ostensible cause 
of the China-Japanese war and the later struggle 
e 



130 MISSIONARY HISTORY 

with Russia by which. Japan became a dominant 
power in the Far East. Finally the independency 
of Korea was established under Japanese protec- 
tion, only to be extinguished again (1910) by the 
absorption of the weaker people by their power- 
ful protector. 

Although its territory is small, only about 600 
miles long by 135 in breadth, and its population 
comparatively insignificant (estimated at from 
8,000,000 to 12,000,000), yet its position as a 
"buffer state" between the three great nations 
mentioned gives it political importance, and the 
remarkable history of its later religious life makes 
it conspicuous among missionary peoples. Its 
native religion was Shamanism, which later was 
supplanted by Buddhism and that by Confucianism. 
Near the close of the eighteenth century Roman 
Catholic missionaries entered the country and their 
form of Christianity speedily took root and spread 
with great rapidity. In 1864, however, severe perse- 
cution broke out against them and the Romish 
Church in Korea was almost exterminated. 12 In 
1875 the first Protestant missionary work in 
Korea was done by the Rev. John Ross, a mis- 
sionary in China of the United Presbyterian 
Church of Scotland, who, although not entering 
Korea itself, translated the New Testament and 
sent it across the border with large numbers of 
Chinese Bibles. In 1884 the Rev. J. W. Heron, 

12 Encyclopedia of Missions. Article " Korea." 



JAPAN AND KOREA 131 

M. D., was appointed a medical missionary to 
Korea by the Presbyterian Board, and the Meth- 
odist Church also sent a man to look over the field. 
Before either of these men actually came to the 
country, however, H. N. Allen, M. D., of China, 
was transferred by the Presbyterian Board to 
Korea and became the first missionary on the field. 
He was speedily followed by others, and in 1885 
work was actually commenced. In 1886 the first 
Protestant Korean convert was baptized, and be- 
fore long a native Christian Church was organ- 
ized. To-day Korea is wide open to the gospel, 
evangelistic work is carried on throughout the 
land, and recent revivals have added thousands to 
the Christian Church. A marked feature of 
Korean Christianity is the recurrence of the life 
of the apostolic days when every Christian was 
a missionary to the people round about him. 
Under the guidance of Dr. Horace E. Under- 
wood, of the Presbyterian Church, North, this 
great principle has become deeply rooted in the 
Korean Church. 13 "No Korean is thought fit for 
Church membership unless he is vigorously en- 
gaged in propagating the gospel." The strong 
churches sent out from one to four home mis- 
sionaries. The people are required to build their 
own churches with their own hands, and to pay 
for medicines in the hospitals. Practically all 
the Protestant Churches in Korea, about two hun- 

lS"I n to All the World," p. 86. 



132 MISSIONAEY HESTQBYi 

dred, are self-supporting and out of their great 
poverty their members contribute to the work an 
average of more than $11 a month. 

In this way Christianity has spread among 
these people with surprising rapidity and the 
Christian Church bids fair to win some of her 
most astonishing victories among this long-hidden 
and neglected people. 



JCHAPTEK IX 



MOHAMMEDANISM 



The Mediaeval Period (800-1500) was emphasized 
by several events of great importance to the re- 
ligions history of the world, the most important 
of which was the coming of Mohammedanism upon 
the stage of the world's life. 

The founder of this religion, Mohammed, was 
born in 570 A. D., the son of Abdullah, of the 
tribe of Koreish. His father's father, Abd-ul- 
Muttalib, was a man of wealth and power in his 
tribe, and under his care the childhood of the 
future prophet was passed. His youth and early 
life was uneventful, but he seems to have come 
into contact with various forms of religion, pagan, 
Jewish, and Christian, which in many forms en- 
tered Arabia as a sort of point of contact between 
the countries of Europe on the one hand and of the 
East and South on the other. "While a young 
man, Mohammed entered the service of Kadi j a, 
a rich widow of Mecca, and became her business 
manager and later her husband. Her influence 
over him and her ambition for his advancement 
were powerful factors in his subsequent career. 
When he was about forty years old Mohammed 
received his first "vision," and soon began to 

133 



134 MISSIONARY HISTORY 

preach the revelations which he professed to have 
received from God. His opposition to idolatry, 
which was early manifested, aroused against him 
his relatives and townspeople, and after about 
twelve years of growing hostility, the enmity of 
his opposers became so fierce that he was forced 
to flee from Mecca to Medina. From this Hegira 
(622 A. D.) is dated the Mohammedan calendar. 
" i The flight to Medina changed not only the scene, 
but the actor and the drama. He who at Mecca 
was the preacher and warner, now became the 
legislator and warrior. The first year Mohammed 
built the great mosque and houses for his wives 
and his followers. The next year he began hos- 
tilities against the people of Mecca, and his first 
pitched battle was fought at Bedi, where his force 
of three hundred and five followers routed the 
enemy, three times as strong.' ' From this time 
on till the end of his life Mohammed was less a 
preacher than a warrior, and his great argument 
for conversion was the sword. His success in his 
military expeditions was phenomenal, and al- 
though he lived but ten years after the Hegira, 
he saw, before his death in 632, the new religion 
established in Arabia, and spreading with mar- 
velous swiftness throughout the lands and peoples 
of southwestern Asia Minor and the northern 
parts of Africa. 

2 "The character of Mohammed is one of the 
great problems of history. Although the sources 

1 " The Moslem World," p. 15. 2 " The Moslem World," p. 18. 



MOHAMMEDANISM 135 

of our information concerning his life and work 
are all Mohammedan, there is the greatest di- 
versity of opinion among the students of history. 
Some think he was in no sense of the word a 
prophet, while others maintain that he was 'a 
very prophet of God.' Dr. Thomas Smith, of 
Edinburgh, says on this point : 3 ' That Mohammed 
was the purely virtuous man, the pure patriot, 
the earnest reformer, the universal philanthropist, 
the ardent aspirant after the pure worship of 
God, I believe few who are capable of judging 
will be now prepared to maintain, as it has been 
maintained by his panegyrists in former days. 
That, on the other hand, he was a simple monster 
of iniquity, delighting in the two employments of 
unlimited bloodshedding and unlimited sensuality 
to a greater extent than that to which any 
other man in his age and country delighted 
in them, will also, I believe, be regarded as 
too extreme a statement. He was an Oriental. 
He became an Oriental potentate, and he had 
the Oriental idea that the privilege of a poten- 
tate included indulgence in sensuality. He was 
not only an Asiatic, but an Arab, an Ishmael- 
ite, nurtured in the faith that his hand must be 
against every man, strength against strength, 
stratagem against stratagem, force and fraud 
against fraud and force. That he believed 
throughout in his own divine commission no 
judicious biographer maintains. That he even 



3 " Medieval Missions," p. 164. 



136 MISSIONARY HISTORY, 

"believed in it at all I think very improbable. 
.That he was earnest and honest in his desire to 
put a stop to the profanities and corruptions of 
Asiatic heathenism I think should be frankly ad- 
mitted/ 4 'The life and character of Mohammed 
as portrayed by his earliest biographers is, how- 
ever, not the present-day conception of the 
prophet. In the Koran and in the earliest sources, 
Mohammed is thoroughly human and liable to err. 
Later tradition has changed all that, making him 
sinless and almost divine. The two hundred and 
one titles of honor given him proclaim his glory. 
He is called Light of God, Peace of the World, 
Glory of the Ages, First of all Creatures, and 
names yet more lofty and blasphemous. He is at 
once the sealer and abrogator of all former 
prophets and revelations. They have not only 
been succeeded but supplanted by Mohammed. 
No Moslem prays to him, but every Moslem daily 
prays for him in endless repetition. He is the 
only powerful intercessor on the day of judgment. 
Every detail of his early life is attributed to divine 
permission or command, and so the very faults 
of his character are his endless glory and his 
signs of superiority. God formed him above all 
creatures. He dwells in the highest heaven, and is 
several degrees above Jesus in honor and sta- 
tion.' " 

The religion established by Mohammed is as 
extraordinary in its nature and influence as was 
the character of its founder. In the first place, 

4 "The Moslem World," p. 221. 



MOHAMMEDANISM 137 

it is one of the great missionary religions of the 
world and requires each believer to propagate his 
faith, being in accord in this respect with Chris- 
tianity and Buddhism, the other two great mis- 
sionary faiths. Then it has the shortest creed 
in the world and one whose utterance has prob- 
ably more power over those who believe it than 
any other. 5 "It is so brief that it has needed 
no revision for thirteen centuries. It is taught to 
infants and whispered in the ears of the dying. 
Five times a day it rings out in the call to prayer 
in the whole Moslem world. ' La-ilaha-illa-llahu : 
Mohammadu: Kasulu 'Allah.' ' There is no God, 
but God: Mohammed is the apostle of God.' On 
every occasion this creed is repeated by the be- 
liever. It is the key to every door of difficulty. 
It is the watchword of Islam. These words they 
inscribe on their banners, and on their door-posts. 
They appear on all the early coins of the caliphs. 
This creed of seven Arabic words rings out in 
every Moslem village from the Philippines to 
Morocco. One hears it in the bazaar and the 
street and the mosque; it is a battle cry and a 
cradle song, an exclamation of delight and a 
funeral dirge. ' ' The Moslem articles of faith are 
almost as brief. They are but six in number, 
concerning God, His Angels, His Books, His 
Prophets, the Day of Judgment, and Predestina- 
tion of Good and Evil. A word or two on each 
must suffice. 

The monotheism of Mohammed is vastly dif- 

5 "The Moslem World " p. 69. 



138 missiqnaky; histoe^ 

f erent from that of Moses or Christ. As James 
Freeman Clarke succinctly distinguishes them, 
6 " Mohammed teaches a God above us; Moses 
teaches a God above us and yet with us; Jesus 
Christ teaches God above us, God with us, and 
God in us." 

The Moslem belief in angels is not theoretical, 
but very practical. It recognizes three species 
of spiritual beings : angels, jinn, and devils. An- 
gels are attending spirits; each person has two, 
one of whom records his good deeds, and the other 
his evil acts. The Koran seems to teach that 
angels intercede for men. Jinn, or genii, are 
either good or evil. * ' The Arabian Nights ' ' gives 
one an idea of the Mohammedan faith in this 
article, and it is to be remembered that the stories 
about genii, which we accept only as tales of the 
imagination, are firmly believed in as realities by 
the Moslems. At the head of the evil jinn or 
devils is Sheitan or Iblis, who was expelled from 
Eden for refusing to bow down before Adam when 
God commanded it. 

7 "The Koran is the Bible of the Moslem faith/ 
It is a little smaller than the New Testament in 
bulk, and has one hundred and fourteen chapters, 
each bearing some fanciful title. The book has no 
chronological order and its jumbled verses are 
thrown together piecemeal — f act and fancy, laws 
and legends, prayers and imprecations. Without 
a commentary it is unintelligible, even to Mos- 

6 " Ten Great Religions," Vol. U, p. 68. 1 M The Moslem World,'! p. 62. 



MOHAMMEDANISM 139 

terns." The Koran has many historical errors; 
it contains monstrous fables; it teaches a false 
cosmogony ; it is full of superstitions ; it perpetu- 
ates slavery, polygamy, divorce, religious intol- 
erance, the seclusion and degradation of women, 
and it petrifies social life. 

As to the Moslem faith in prophets, it is enough 
to say that it teaches that there are 124,000 
prophets and 315 apostles. Of these six are 
especially noted: Adam, the chosen of God; 
Noah, the preacher of God; Abraham, the friend 
of God ; Moses, the spokesman of God ; Jesus, the 
"Word of God, and Mohammed, the apostle of God. 
Above all, however, Mohammed is loved and rev- 
erenced, and the description of the others, espe- 
cially that of Jesus Christ, is too often a sad 
caricature of the truth and amounts to blasphemy. 

Mohammedans believe in a literal resurrection 
of the body and an everlasting life of physical 
joys or tortures. Paradise is a scene of sexual 
delights and bodily gratifications, while Gehenna 
or Hell is the deprivation of all these, with the 
addition of indescribable physical torments. 

The article on Predestination is the only philos- 
ophy of Islam, and a most fertile creed in its 
effects on every-day life. God wills both good 
and evil, and there is no escaping from the caprice 
of His decree. Eeligion is Islam, that is resigna- 
tion. Fatalism has paralyzed progress. As says 
Canon Sell: "It is this dark fatalism which, 
whatever the Koran may teach on the subject, is 



140 MISSIONARY HISTORY 

the ruling principle in all Moslem countries. It 
is this which makes all Mohammedan nations de- 
cay. ' ' 

The five religious duties of Moslems are Con- 
fession, Prayer, Fasting, Almsgiving, and Pil- 
grimage. Confession is the repetition of the creed, 
" There is no god but God, Mohammed is the 
apostle of God." It intermingles with every af- 
fair of life and soon comes to be like the player's 
words in Hamlet, "sound and fury, signifying 
nothing." Prayer to the Moslem is a very dif- 
ferent thing from the idea of Christian prayer. 
It must be offered at the proper hour, "at dawn, 
just after high noon, two hours before sunset, at 
sunset, and two hours afterward." The one who 
prays must be prepared for it by legal purifica- 
tion, washing with water or sand, and must face 
toward the sacred shrine of Mecca. The prayers 
are the repetition of phrases and short chap- 
ters from the Koran. Private petitions are al- 
lowed after the liturgical prayers, but are not 
much used, and the whole tends to degenerate into 
formalism and vain repetitions. How could it 
be otherwise when a pious Moslem can repeat 
the same form of prayer seventy-five times a 
day? 

The month of fasting, or Ramazan, may have 
been borrowed from the Christian Lent. It is 
more of a fast in name than in deed, for though 
no drop of water or morsel of food may be taken 
during the daylight hours, an abundant recom- 



MOHAMMEDANISM 141 

pense is made for this self-denial in the feasting, 
which sometimes lasts throughout the night. 

Almsgiving is generally observed by pious 
Mohammedans, but instead of the tithe of the 
Jews or the free liberality of the Christians, about 
one-fortieth of the total income is the usual rate 
©f the "mkat." 

The Pilgrimage to Mecca is one of the strong- 
est bonds of union in the whole system of Mo- 
hammedanism. It cements the fellowship of Mos- 
lems of all nations and turns every pilgrim into 
a fanatical missionary of his creed. This pil- 
grimage is incumbent on every free Moslem, male 
or female, who is of age and can afford it. Many, 
however, unwilling to undergo the hardship of the 
journey, engage a substitute and thus purchase 
the merit for themselves. Arriving at Mecca, the 
ceremonies in which the pilgrim engages are of 
the most puerile character. He kisses the black 
stone, an aerolite of great antiquity, which was 
venerated even in pagan times. He then runs 
round the Kaaba, or temple, seven times ; drinks 
water from the unspeakably filthy sacred well of 
Zemzem; stones three pillars of masonry known 
as the " great devil," the "middle pillar," and 
the "first one," with seven small pebbles, and 
finally sacrifices a sheep or other animal. The 
whole pilgrimage, as some Moslems confess, is a 
fragment of incomprehensible heathenism taken 
up undigested into Islam. 



142 MISSIONARY HISTORY 

7 The exact number living under the Moslem 
faith varies in the opinion of various writers, but 
it is usually stated as 200,000,000. Some authori- 
ties give 230,000,000; a few as high as 250,000,000. 

8 The largest Mohammedan populations are 
found as follows : — In India, 62,500,000; in Africa, 
58,800,000; in Malaysia, 35,500,000; in Europe, 
3,400,000, most of whom are to be found in Turkey, 
Austria-Hungary and the Balkan States. In China 
there are about 30,000,000 and in the Philippines, 
300,000. Arabia, Persia, Afghanistan, Bokhara, 
Khiva and Beluchistan are almost wholly Moham- 
medan. And yet the proportion of this large 
Mohammedan population that is under Christian 
governments is surprising. Great Britain rules 
over more of the followers of Mohammed than any 
other government in the world — 84,240,000. The 
little Netherlands governs more than 29,000,000; 
France, over 20,250,000; Russia, nearly 16,000,000; 
Germany, more than 2,500,000, and even the 
United States (in the Philippines) has over 
300,000 "citizens" who profess the Moslem faith. 

9 Of the total Moslem population of the world 
(200,000,000) over 161,000,000 were under Chris- 
tian rule at the outbreak of the European war, and 
only about 72,000,000 under Moslem or other non- 
Christian rulers. 

Not only its wide extent and huge proportions, 
however, but its effect upon the missionary his- 

7 Islam, by Zwemer and Brown, gives 232,000,000. 

8 History of Christian Missions, Robinson, page 465. 

9 Islam, page 166. 



MOHAMMEDANISM 143 

tory of almost the entire eastern hemisphere 
makes it needful to give unusual attention to this 
widespreading faith. Mohammedanism looms 
large in the story of Mediaeval missions. As early 
as the eighth century fire and sword had carried 
Islam triumphantly throughout all Arabia, Syria, 
Persia, Egypt, North Africa, and by more peace- 
ful means as far as Eastern and Western China. 
It even swept north into Southern Europe, and 
overran Spain, whose most noted promontory, 
Gibraltar, bears the name of one of the fierce Mos- 
lem leaders, Tarik (Jebel-Tarik, the mountain of 
Tarik — Gibraltar) . Indeed, its armies would have 
carried their conquests into Prance and Central 
Europe had not Charles Martel met and defeated 
them at the battle of Poitiers, 732 A. D., and by 
later victories driven them back to the Pyrenees, 
and left them only Spain of all their footholds 
on European soil. 



CHAPTER X 

mohammedan lands 

Aeabia 

No paet of the non-Christian world has been so 
long and so widely neglected as Islam. "'Even 
when the modern missionary revival began with 
Carey, the idea was to carry the gospel to the 
heathen, and the Mohammedans were neglected. 
The task has either appeared so formidable, the 
obstacles to its accomplishment have seemed so 
great, or faith has been so weak, that one might 
suppose that the Church thought her great com- 
mission to evangelize the world did not apply to 
Mohammedans. ' ' 

Yet even so, there were some who attempted 
the seemingly impossible task. John of Damascus 
(760) and Peter the Venerable (1115) both wrote 
polemical books with the thought of persuading 
Mohammedans of the truth of Christianity, but 
went no further in their efforts. 

It remained for Eaymond Lull (1235-1315) to 
be the first to go to the Moslems with the message 
of that gospel. 2 "He was born in 1235 at Palma, 
on the island of Majorca, and when of age spent 
several years at the court of the King of Aragon 

1 " The Moslem World," p. 138. 2 " Raymond Lull," p. 19, seq. 

144 



MOHAMMEDAN LANDS 145 

as a court poet, a skilled musician, and a gay 
knight." Arrested in the midst of his profligate 
pleasure by a vision of Christ on His cross, he 
was smitten with agonized repentance, became 
converted, and resolved to forsake all, to follow 
his Master, and to send Christianity to the Mos- 
lems. "He entered upon a thorough course of 
study, mastered the Arabic language, and began 
his life work at the age of forty. He devised a 
philosophical system to persuade Moslems of the 
truth of Christianity; he established missionary 
schools for the study of Oriental languages and 
the training of missionaries, and was a pioneer 
who reached high water mark in the scheme 
and scope of his work. A sentence of Lull's re- 
garding the preparation of missionary laborers 
is notable. Said he: 3 "The man unacquainted 
with geography is not only ignorant where he 
walks, but whither he leads. Whether he attempts 
the conversion of infidels or works for other in- 
terests of the Church, it is indispensable that he 
know the religions and the environments of all 
nations.' ' This is a wonderful forecast of the 
conviction, on this point, of the great Livingstone 
himself, who said, "The end of the geographical 
achievement is the beginning of the missionary 
enterprise." 

But with all his zeal and learning Lull was 
unable to induce others to go in person to the 
Mohammedans, and so, at the age of fifty-six 

3" Raymond Lull," p. 67. 
10 



146 MISSIONARY HISTORY 

(1291), lie determined to go himself. Beaching 
Tunis in Africa, he challenged the Moslem doctors 
to an argument on the merits of their respective 
faiths. Lull prevailed in the argument. He was 
thereupon thrown into prison and narrowly es- 
caped death, but was finally liberated and returned 
to Europe. Baffled but not defeated, he waited 
for a while and then, in 1307, again went to Africa, 
where, at Bugia, he preached Christ to the Mos- 
lems and was imprisoned, this time for six months. 
Once more escaping, he returned seven years later 
to Africa (1315), only to meet a martyr's death, 
for, filled with fury at his perseverance and bold- 
ness, the populace dragged him out of the town 
and stoned him to death. In so doing the Moslems 
seem to have sinned against their own souls. For 
five hundred years no human voice publicly pro- 
claimed Christianity to the Mohammedans. 

From the converted Spanish courtier to the 
saintly Henry Martyn is a long step, both in time 
and circumstances, but the two were strangely 
alike in the purpose and method of their work. It 
was in 1811 that this godly man left Cawnpur, 
India, where he had accomplished a wonderful 
work within a very brief time, and sailed from 
Calcutta for Shiraz, Persia. Here he revised his 
Persian and Arabic versions of the New Testa- 
ment and held frequent discussions with the Mo- 
hammedan " mullahs,' * who respected him and 
treated him kindly. He had prepared two splen- 
did copies of the Persian New Testament, one of 



MOHAMMEDAN LANDS 147 

which lie presented to the Shah of Persia ; but the 
exertions of body and mind compelled by his fre- 
quent journeys and earnest study proved too much 
for his weak frame, and on his way to Constanti- 
nople to present the other copy to the sultan he 
was forced to halt at Tokat, where he died of the 
plague, October 16, 1812, aged only thirty-two 
years. His character and zeal were such, how- 
ever, that the name of Henry Martyn still ranks 
high on the roll of the world's heroes and bene- 
factors. 

Ion Keith Falconer can not be omitted from 
the list of those pioneers who have labored for 
the conversion of the Moslem world. A Scottish 
nobleman, with all the advantages of rank, wealth, 
and a brilliant mind, trained at the University 
of Cambridge, he entered during his earlier years 
into missionary work among the needy in the 
homeland, and having determined to found a mis- 
sion to the Mohammedans, he began the study of 
Arabic. In 1885 he went to Aden, at the mouth 
of the Eed Sea, and decided to plant his mission 
at Sheik-Othman, only ten miles distant from 
Aden. In 1886 he began his work with great 
enthusiasm, but after less than two years ' service 
the deadly fever took his life and he passed away, 
having lived long enough, however, as he said, to 
' ' call attention to Arabia, ' ' and to establish a work 
which is still successfully carried on by the United 
Free Church of Scotland. 

The American Arabian Mission was founded 



148 MISSIONAEY HISTORY, 

"by a few students of the Theological Seminary of 
the Reformed (Dutch) Church in America at New 
Brunswick, N. J., in 1889. It was proposed as 
a mission field to the Foreign Mission Board of 
that Church, but financial stringency not permit- 
ting them to accept it, the originators determined 
to carry on an independent work as Providence 
might direct. The Rev. James Cantine was the 
first missionary to leave for the field. He sailed 
in October, 1889, and was followed by the Rev. 
Samuel M. Zwemer, in July, 1890. The first place 
to be occupied was Busrah, at the head of the 
Persian Gulf. In 1893 the second station, Bah- 
rein, was opened, and in 1894 Muscat was added 
to the list. At these three chief points a strong 
mission work has been established, with touring 
and medical work as the main methods employed, 
since even now it is not prudent to organize 
churches or preach publicly as in other lands. 
The work, however, has gone steadily forward. 
The well-equipped Mason Memorial Hospital at 
Bahrein, the Lansing Memorial Hospital at Bus- 
rah, dispensaries at Muscat and Kuweit, and edu- 
cational work at each station, with many trips into 
the interior and a steadily increasing sale of Scrip- 
tures and portions, betoken a healthful and vig- 
orous work. To the roll of martyrs, beginning 
with the far-off Raymond Lull and including the 
saintly Henry Martyn, the energetic Keith-Fal- 
coner, and the venerable Bishop French, must be 
added the names of Peter F. Zwemer, George E. 



MOHAMMEDAN LANDS 149 

Stone, Mrs. Marian Thomas, Mrs. Jessie Vail 
Bennett, and Dr. Sharon J. Thorns, all of whom 
have been laid by the Arabian Mission upon the 
altar of its faith and sacrifice. 

The first woman to do systematic work among 
the women of Eastern Arabia was Mrs. Amy W. 
Zwemer, who on her marriage to Dr. Samuel M. 
Zwemer, one of the pioneer missionaries of the 
(American) Arabian Mission, took up mission 
work among the Arabian women under the direc- 
tion of the (Dutch) Reformed Church (1896). 
Her work has been chiefly along medical and edu- 
cational lines, and the path which she marked out 
has since been followed with increasing success 
by the women missionaries of the Arabian mis- 
sion and others who have done valiant work for 
the long neglected women of Arabia. 

Tuekish Dominions 

But if Arabia was the neglected country for 
so many centuries, other Mohammedan lands did 
not long precede it as the recipients of the knowl- 
edge of the gospel. The capture of Constantinople 
by the Turks (1453) and the decadence of the 
Greek or Byzantine Empire enthroned Moham- 
medanism firmly on the banks of the Bosporus, 
and the blight of Moslem rule held all intellectual 
and spiritual progress in check for three hundred 
and fifty years. This spiritual sleep was first 
broken by the advent of the two American mis- 
sionaries, Pliny Fiske and Levi Parsons, who, 



150 MISSIONARY HISTORY; 

in 1819-20, toured extensively through Palestine, 
Syria, and adjacent countries, and finally, after 
unsatisfactory attempts at permanent work in 
Jerusalem, opened a mission in Beirut. 4 "The 
view before these pioneers was a challenge for 
the stoutest heart. The vast Turkish Empire, 
with 2,000,000 square miles of territory, then cov- 
ered almost every land named in Bible history. 
Beyond Palestine and Syria to the north and west 
lay the great tablelands of Asia Minor, which 
Paul traversed as he followed the highways of 
the Roman provinces. To the east and south 
stretched the wild deserts of Arabia, and north- 
ward again, Mesopotamia and Assyria to the Per- 
sian border. On the southern shore of the Medi- 
terranean were Egypt and the African provinces, 
on the northern side Greece and the Balkan prov- 
inces, then a constituent part of the empire. Here 
were 40,000,000 people crowded together and yet 
separated by irreconcilable differences of race and 
religion and embittered by years of controversy 
and warfare. Except in the coast cities, there 
were scarcely any educated men, while the women 
were uniformly illiterate. There was no litera- 
ture, apparently no desire for it. Everywhere 
there was a stagnant barbarism, under the op- 
pressive hand of the Sultan Caliph at Constanti- 
nople. From one end of the empire to the other 
there was not a station permanently occupied, not 
even an established missionary to whom these 

4 "The Story of the American Board," pp. 80, 81. 



MOHAMMEDAN LANDS 151 

pioneers could go for counsel or with whom they 
could divide the land." Such is a desciiption that 
well defines the external characteristics of all 
Turkish lands at the beginning of Protestant mis- 
sions among them, and so stubborn is the resist- 
ance to change of the Oriental nature and the un- 
yielding tenets of Mohammedanism that the spir- 
itual conditions then prevailing are much the same 
to-day. 

As says Edward A. Lawrence : 5 " Three great 
religions with their variations and combinations 
occupy the field. Two of them are intensely Uni- 
tarian. One is the most exclusive, the oldest and 
least changed of any great religion. Another is ve- 
hemently and iconoclastically non-idolatrous. One 
alone is idolatrous, and that one is Christianity. 
These three have all sprung from the same root, 
and exhibit the three forms of false development. 
Judaism shows arrested development; Islamism 
shows perverted development ; Christianity shows 
corrupted development. All three are book re- 
ligions and are the only book religions. All three 
are personal religions, in that they go back 
to a personal founder, though only in Islam and 
Christianity are the founders the real bond of life 
and center of allegiance. Two of them, Islam and 
Christianity, are intensely missionary religions, 
there being only one other, Buddhism. Judaism, 
rigid and exclusive ; Islam, arrogantly and perse- 
cutingly tenacious ; Christianity defiantly and de- 

B" Modem Missions in the East," p. 118. 



152 MISSIONARY HISTORY 

gradingly corrupt — this is the field into which our 
evangelical missions have come." 

Following Messrs. Fiske and Parsons, the Rev. 
Jonas King came to Beirut in 1821, the Revs. Wil- 
liam Goodell and Isaac Bird in 1823, and Dr. Eli 
Smith in 1827, until the station was fully manned 
and educational, medical, and evangelistic work 
were thoroughly established. In 1870, on account 
of certain ecclesiastical changes at home and 
under conditions of perfect amity, the American 
Syrian Mission was handed over to the Presby- 
terian Church, North, by which it has since been 
conducted with ever increasing blessing and suc- 
cess. 

Two forms of work stand out most prominently 
in the history of this mission, its great printing 
establishment and its Christian colleges. 

From the first the use of religious literature 
had been recognized as one of the most powerful 
agencies for the extension of Christianity, and a 
press which did most valuable work was set up 
at Malta, under the protection of the British flag. 
In 1833 conditions permitted its removal to Beirut, 
and there, under the direction of Dr. Eli Smith, 
it was greatly prospered. Dr. Smith spent thirty 
years in directing this agency, being admirably 
qualified for the work. 6 "He was familiar with 
the ancient classics and with French, Italian, 
German, Turkish, and Arabic. He superintended 
the cutting and casting of the beautiful fonts of 



6 M Presbyterian Foreign Missions " — Speer, p. 197. 



MOHAMMEDAN LANDS 153 

Arabic type from the most perfect models of 
Arabic calligraphy, collected the philological li- 
brary for use in Bible translation, and prosecuted 
the work of translation and publication from 1849 
until his death, in June, 1857. He had put into 
Arabic the entire New Testament, the Pentateuch, 
the historical books of the Old Testament, and 
many of the prophetical books." 

After Dr. Smith's death his work was taken 
up by Dr. C. V. S. Van Dyck, who finished the 
translation of the Arabic Bible, and whose other 
contributions to Christian Arabic literature have 
been very numerous and valuable. "When we think 
of the work of these men and of the mass of Chris- 
tian literature that has since been issued from this 
press, we may grasp the significance of the words 
of the report of this field made to the World 
Missionary Conference, where it is said, 7 "The 
Beirut press may be regarded as one of the most 
potent single missionary agents in this section of 
the Levant." 

The Syrian Protestant College at Beirut was 
opened in 1866. Dr. Daniel Bliss was its first 
president. A medical department was organized 
in 1867, a preparatory department in 1871, and a 
commercial course in 1900. Its enrollment in 
1908-9 was over 850 students, mainly Syrian, but 
with also many Armenians, Greeks, Egyptians, 
and students of other nationalities. In the first 
thirty-seven years of its history it had graduated 

7 World Missionary Conference Report, Vol. IEI, p. 216. 



154 MISSIONAEY HISTOEY 

over 2,700 students. These graduates occupy posi- 
tions of commanding influence as civil and mili- 
tary physicians and pharmacists, physicians of 
military and general hospitals, lawyers, judges, 
teachers, preachers, editors, authors, and mer- 
chants. The high schools of all the Protestant 
Missions in Asia Minor, Syria, and Egypt regard 
it as their university and send to it their best 
scholars for the completion of their studies.' ' 

Much the same record may be given of Eobert 
College, at Constantinople, founded about the 
same time (1863) as the college at Beirut, and 
wielding the same wonderful power for good 
among the Turkish peoples. Its influence has 
been exerted particularly upon the Bulgarian 
youth, and its power for mental enlightenment 
and the upbuilding of character has been such 
that it is a common saying, when referring to the 
political advancement of that people, " Without 
Eobert College there would be no Bulgaria." Dr. 
Cyrus Hamlin, who had joined the Turkish mis- 
sion of the American Board, opened in 1840 a 
boys' boarding school at Bebek, just above Con- 
stantinople. "The marvelous ability of this new 
missionary was shown in the energy and skill 
with which he built up out of almost nothing 
this training school of leaders in the face of de- 
termined opposition and under the very eyes of 
the Porte. The story of how he planned the 
school, overcame difficulties, readjusted it to 
changing circumstances, and through it brought 
a host of things to pass, reads like a romance. 



MOHAMMEDAN LANDS 155 

Dr. Washburn, the late president of Robert Col- 
lege says of this topic in general: 8 "To sum up 
all that has been said, I believe that Christian 
schools and colleges in Moslem lands are not only 
good for the Christians, but are important agen- 
cies in making the Christ of the gospel known to 
Mohammedans, in bringing them under the influ- 
ence of the Holy Spirit, who alone can change 
men's hearts, in raising up men who in time may 
be leaders of their people, in building up a Chris- 
tian Church among them, and finally in leavening 
the whole community by aiding in the introduc- 
tion and acceptance in social life of the best fruits 
of Christian civilization." 

Palestine 

Mission work in Palestine, as we have seen, 
began with the work of Fiske and Parsons, of the 
American Board, in Jerusalem, but the history of 
Protestant Churches in the cradle land of Chris- 
tianity is generally included under that of the 
missions in Syria, of which Palestine is politically 
a part. 10 ' ' Within the limits of what may be desig- 
nated as 'The Holy Land' Christian sentiment has 
led to the establishment of almost innumerable 
forms of work, sixteen different societies with 
thirty-seven mission stations manned by foreign 
workers for a population of a million and a 
quarter, resulting, as missionary reports show, 
in an entanglement of interests, a foolish and 

9 World Missionary Conference, Vol. HI, p. 236. 

10 World Missionary Conference, Vol. I, p. 179. 



156 MISSIONAEY HISTORY 

harmful overlapping of fields of work, rivalries 
and cross purposes, which, when joined to the 
complex situation resulting from the presence of 
the warring factions of the Oriental Churches, 
make this field perhaps the most difficult in the 
world. It should be pointed out that the work 
of the Church Missionary Society is easily the 
most extensive and wisely planned." 

This last named society began its work in 1857 
and occupies the field from Acre to Hebron and 
Gaza, and from Mt. Hermon to Moab, east of the 
Jordan. It has stations at Jerusalem, Nablous, 
Jaffa, Gaza, Ramleh, Nazareth, Haifa, and other 
places. In 1899 education among women received 
special attention and medical missions have been 
fostered. Among other societies conducting work 
in Palestine are the London Jews' Society, the 
Established Church of Scotland, the Free Church 
of Scotland, the Society of Friends, the German 
Evangelical Missions, and many other mission so- 
cieties and private interests. Dr. Lawrence, how- 
ever, does not speak enthusiastically of missions in 
Palestine, especially those for the Jews. He says, 
1U l My impressions of the work are not hopeful,' ' 
and again, "So long as the Jews are ostracized, 
hated, persecuted, and expelled from their homes 
by Christians, and so long as Christians show to 
the Jews a religion divided and corrupt, there can 
be little hope of gaining more than a few excep- 
tional individuals to the cause of Christ.' 9 On 
the other hand, in the Eeport to the World Con- 



11 "Modern Missions in the East," p. 117. 



MOHAMMEDAN LANDS 157 

ference, we read, 12 "In the face of difficulties 
which seemed almost insuperable and limitations 
irksome beyond description, owing to Moslem mis- 
rule, tyranny, and intolerance, the Christian mis- 
sionary has bided his time, trusted in God, im- 
proved his opportunities, and laid a foundation 
for future work which must serve for all time as 
a supreme example of undiscourageable purpose. ' ' 

Egypt 

In Egypt, next to Palestine the most hallowed 
of Bible lands, the Christian missionary faces not 
only Mohammedanism, but some of the more cor- 
rupt forms of Christianity as represented by the 
Coptic and Abyssinian Churches. 13 "A signifi- 
cant factor in the situation is the great Moham- 
mendan University Al Azhar at Cairo. With the 
ten thousand students gathered from all parts of 
Africa and even from distant countries in Asia, 
it may be regarded as constituting Cairo the in- 
tellectual capital of the Mohammedan world. 
Here is the fountain-head of its scholastic train- 
ing and, to a limited extent, of its propaganda. ' ' 

The American United Presbyterian Mission is 
the best established mission in Egypt. It began 
its work in 1854 and is still doing excellent service 
among the Copts and the Moslems. The prin- 
cipal stations at first were at Cairo and Alex- 
andria, but since then stations have been opened 
at various points along the Nile and on the Red 



12 a Modern Missions in the East," p. 380. 

1 3 World Missionary Conference, Vol. I, p. 213. 



158 MISSIONAEY HISTOEY 

Sea and in the Sudan. It has always been an 
educational mission, and has now almost 180 
schools, of which thirty are for girls. These 
schools enroll more than 17,000 pupils, one-third 
being girls. There is also a college at Assuit, 
with some seven hundred students and three 
boarding schools of high grade for girls. Special 
attention is given to the training of teachers, and 
there is a theological school at Cairo. One of the 
leading educators in Syria, Dr. F. E. Ho skins, of 
Beirut College, writes thus of the aim in the edu- 
cation of women which will apply to all such work 
in that general field : 14 ' i Our aim for fifty years, 
which remains unchanged, is to educate as large 
a number as possible of girls who will make good 
Christian homes and be good Christian mothers, 
and at the same time to secure a smaller num- 
ber of the finest minds for teachers in our own 
and other schools of this country and Egypt. 
For more than forty years we have made special 
efforts to train the highest possible type of native 
teachers for the most responsible posts in educa- 
tional Work. Our graduates are found by the 
score in Egypt, Palestine, and all over Syria." 

JThe Church Missionary Society also has a 
strong mission to Moslems in Egypt. It occupies 
four stations, the chief one of which is in Cairo 
and another is at Khartum, hallowed by the sacri- 
fice of Major-General Gordon. A few other 
societies have entered this important field. 



EWorld Conference Report, Vol. Ill, p. 229. 



MOHAMMEDAN LANDS 159 

Recently (1913) Christian educational work has 
been much strengthened by the establishment at 
Cairo of a language study center for Christian 
students and the permanent locating of the Nile 
Mission Press, at the same city, whence it is send- 
ing out a constant stream of evangelical literature, 
under the direction of Dr. Samuel M. Zwemer and 
other prominent leaders in Moslem missions. The 
United Presbyterian Mission is making good prog- 
ress in its place for a Christian university at 
Cairo. 

A question is often raised as to the probability 
of the success of the Christian Missions to Mos- 
lems. While the task is admittedly difficult and 
the progress slow ' ' the outlook is as bright as the 
promises of God." Not so much in numerical 
accessions as in the increasing j>ower of anti- 
Islamic influences in all parts of the world are we 
beginning to see the signs of a mighty upheaval 
amidst the millions of the followers of the false 
Prophet. As says one of the keenest and most 
experienced of missionaries to Moslems, Dr. E. M. 
Wherry of Ludhiana, India, "If we examine the 
membership roll of many churches in India, 
Persia, Syria and Turkey, we thank God for those 
who have come out from Moslem circles to become 
members of the Christian Church. Again, when 
we read the roll of the ministry here in India, we 
are glad to recognize the many names indicating 
Moslem descent. Islam is contributing to the 
Christian community an annual increment, small 



160 MISSIONARY HISTORY 

indeed, but large enough to belie the claim that a 
Moslem can never become a Christian. When the 
Moslem peoples have secured religious freedom 
and have acquired that knowledge of the Koran 
which will enable them readily to compare its 
teaching with that of the Bible, we shall see a 
rapid defection from a faith which has held them 
in spiritual bondage for so long." 

Finally as to the timeliness for a bold advance 
against Mohammedanism by Christian Missions, 
we may quote Dr. Samuel M. Zwemer, when in an 
address 15 before the Student Volunteer Conven- 
tion at Kansas City in 1914 he gave the following 
five reasons for a new and hopeful missionary 
interest in Mohammedan peoples : — 

1. For the first time in history the whole of 
Christendom is face to face with the whole of 
Islam. 

2. To-day we know the character and power 
of Islam as never before. 

3. The political power of Islam has collapsed 
and almost all of the Moslem world is under Chris- 
tian government. 

4. The social and intellectual status and stand- 
ards of Islam are changing. 

5. There is a present-day spiritual crisis and 
opportunity in Islam. 

All these facts yield large encouragement for 
a steady and persistent effort to evangelize the 
Mohammedan world. 

tf The Moslem World, January, 1915. 



CHAPTER XI 

AFEICA 

Afkica is one of the mysteries, not only in the 
history of missions, bnt in the history of the hu- 
man race. Cradling in its northeastern corner 
one of the oldest civilizations known to man; 
occupied along its northern coast by races and 
nations that led the world in their day in art 
and science and literature and religion, and the 
site of some of the earliest and strongest of the 
Christian Churches, nevertheless, in less than two 
hundred years after Christ it dropped out of sight 
of the world and remained an almost unknown 
continent until a date within the recollection of 
men now living. 

It is now known to be the second largest conti- 
nent on the globe. Its area is about 11,513,000 
square miles, and its population is vaguely esti- 
mated at about 180,000,000, divided into a number 
of quite distinctive races, not all of them black 
or negritic, but with a strong intermingling of 
lighter hued races, betokening the varied sources 
of its people. 

Egypt, with its pyramids and sphinxes, with 
its treasure cities and palaces, with its arts and 
sciences, its philosophies and its marvelous re- 

11 16] 



162 MISSIONARY HISTORY 

ligions, dominated for centuries the thought and 
customs of the East, while her kings held sway- 
over many subject nations. Carthage, with its 
mythological queen, Dido, and its very real gen- 
erals, Hanno and Hamilcar, with its navies and 
merchant fleets, was powerful in the politics and 
commerce of her age. Ethiopia, with her wealth 
and power and wisdom, as typified by the Queen 
of Sheba, was intimately connected with the early 
history of Christ. But these and a few other 
states and cities lying on the northern border of 
the continent, or stretching parallel with the Nile 
up to the point where it breaks forth from the 
rough uplands of its birth, comprised almost all 
of the great continent as it was known to the 
world till about two centuries ago. Its mysteries 
remained unsolved. It lay waiting for the touch 
of Christianity not only to give it moral and spir- 
itual life, but even to introduce it to the geo- 
graphical and commercial knowledge of the world. 
And yet Africa has been intimately connected not 
only with the early history of Christianity, but 
with the still earlier sources of that Christian 
faith. "'Next to Palestine it is the country most 
closely connected with the dawn of the history of 
the Hebrew race. A grievous famine caused 
Abraham and Sarah to go down into Egypt, and 
another famine compelled Jacob to send his sons 
for corn into the same granary of the ancient 
world. It is in Egypt also that are laid the 

1" Daybreak in the Dark Continent," p. 167. 



AFRICA 163 

scenes of the exquisite stories of Joseph and Ben- 
jamin, and of the baby in the ark of bulrushes, 
and of the man Moses and his nearness to God. 
Here also occurred the wonderful incidents of the 
plagues, and the death of the first-born, and the 
presence of God in the fiery and cloudy pillar, and 
the crossing of the Red Sea and the overthrow 
of Pharaoh. The Ethiopians also figure in Is- 
rael's later history. Under Shishak they invaded 
Palestine in the time of Rehoboam. Ambassadors 
came from Tirhakah, king of Ethiopia, offering to 
form an alliance with Hezekiah, and Sennacharib, 
king of Assyria, turned aside from the siege of 
Jerusalem to fight Tirhakah, the Ethiopian king. ' ' 
When the Light of the "World was cradled in 
Bethlehem, it was to African Egypt that He was 
taken to save Him from the persecuting Herod. 
An African (Simon of Cyrene) was the first to 
bear the cross of Christ. "Dwellers in Egypt 
and the parts of Lybia about Cyrene" were pres- 
ent at Pentecost. Two Africans, Simeon Niger 
and Lucius of Cyrene, were foremost teachers and 
prophets in the first missionary Church. Apollos, 
"mighty in the Scriptures," was an Alexandrian, 
while the conversion by Philip of the treasurer 
of Queen Candace of Ethiopia may very easily 
have had much to do with the founding of the 
early Christian Church of Ethiopia. 2 " Accord- 
ing to tradition, African Christianity warranted 
the labors of six of the apostles: Matthew and 

•"The Neglected Continent," p. 171. 



164 MISSIONARY HISTORY 

Thomas in Ethiopia, Peter and James the Less 
in Egypt, and Jude and Simon in Cyrene. Mark 
the Evangelist is said to have been a worker 
in Egypt and to have been the bishop of Alex- 
andria. Not a few of the early Christian fathers, 
embracing snch famous names as Pantaenus, 
Origen, Clement, Tertullian, Cyprian, and Augus- 
tine, were Africans by birth or residence, and 
within two hundred years after Pentecost there 
were nine hundred churches in North Africa, the 
Mediterranean coast lands were evangelized, and 
the population of the cities from Egypt westward 
were as much Christian as heathen." 

Yet with all this brilliant outlook for Chris- 
tianity in North Africa, its light instead of bright- 
ening gradually dwindled and darkened, and at 
last, smitten by the blasting fire of Mohammedan- 
ism, its life was almost wholly destroyed and oblit- 
erated. For more than fifteen hundred years 
Christianity in Africa, except as expressed by the 
corrupt Coptic and Abyssinian Churches, was al- 
most dead, and the "Dark Continent" throughout 
its enormous length and breadth remained silent 
in the shadow of death, waiting for the dawning 
of the new day. 

This began with the travels and reports of ex- 
plorers, which at first were very few and very 
vague. 

3 "The older travelers and discoveries may be 
arranged in the following order. In the four- 

3 United Editors' Encyclopedia. Article " Africa." 



AFEICA 165 

teenth century the travels of the Arabian Ebu 
Batuta in the north of Africa; in the fifteenth 
century, the Portuguese discoveries of Madeira, 
Cape Blanco, Senegal, Guinea, and Cape of Good 
Hope, etc., and the navigation of the east coast by 
the Portuguese Corvillian, who first traveled in 
Abyssinia; in the sixteenth century, the travels 
of Leo Africanus through Barbary and the Sa- 
hara to Abyssinia; of the German, Banwolf, in 
North Africa, and of Windham, an Englishman, 
who went to Guinea. In the seventeenth century 
English and French explorers penetrated many 
of the coast regions, and the Dutch first occupied 
Cape Colony (1652). In the eighteenth century 
a number of explorations were made chiefly by 
English and French, but it was not until the nine- 
teenth century that the real exploration of the 
continent was attempted on any large scale. In 
this century Du Chaillu, Mungo Park, Buckhardt, 
Speke, Grant, and Baker, and above all the mis- 
sionaries Kraff and Bebmann and Moffat and 
Livingstone and the explorer Stanley have added 
largely to our stock of knowledge of Africa and 
have laid bare almost all the secrets of this long- 
hidden land. 

The Boman Catholics, as everywhere, to their 
credit be it said, followed their explorers with 
the offer of Christianity to the peoples who were 
thus discovered. Soon after the Portuguese dis- 
covery of the Congo (in 1484), Dominicans and 
Jesuits hastened thither, but were unable to 



166 MISSIONAEY HISTOEY 

counteract successfully the exploitation of the na- 
tives by the Portuguese traders, and their con- 
verts gradually again became heathen in every- 
thing but name. Eaymond Lull, in the fourteenth 
century, had indeed entered Africa, but he ham- 
mered at the gates of Mohammedanism and did 
not attempt to evangelize the pagan Africans. 
The Dutch and British colonists, one is ashamed 
to say, gave but slight heed to the spiritual needs 
of the natives around them, and even opposed 
those who would enter into this necessary work. 
The first systematic attempt, therefore, of the 
modern missionary movement in Africa was that 
of the Moravian, George Schmidt, who landed in 
Capetown in 1737. The Dutch farmers looked 
upon his labors with suspicion and hostility, and 
derided his efforts to bring Christianity to the 
Hottentots. "Hottentots and dogs are forbidden 
to enter" was the notice over the door of a Boers' 
church. Nevertheless, after four years of patient 
teaching, Schmidt baptized the first native con- 
vert in 1742. A congregation of eighty-seven Hot- 
tentots was organized in the Zondereinde, and suc- 
cess seemed about to crown his work. But after 
a little longer time the Dutch hostility to him 
grew so strong that he was forced to return to 
Europe (1743), and the Dutch East India Com- 
pany never permitted him to resume his work. 
Five years later another Moravian, John Schwal- 
ber, went out at his own expense, toiled and suf- 
fered for the Hottentots, and in the eighth year 



AFRICA 167 

of his work among them died. For thirty-six 
years this mission was abandoned, and yet when 
it was reopened (in 1792) never again to be closed, 
evidences were not wanting of the f ruitfulness of 
those seemingly hard and barren years of labor. 
For geographical and historical purposes, 
Africa may be divided into five great sections, 
North, East, South, West, and Central Africa. 
Each of these sections has its peculiarities of 
climate, natural conditions, races, and religions. 
The whole continent indeed is a vast commingling 
of tribes, religions, languages, and barbarisms, 
often at savage warfare with each other, and all 
combining to resist the advance of the strangers' 
civilization and customs. 

North Africa 

The story of North African missions is quite 
different from that of the other divisions of the 
country. Here Moslem intolerance renders Chris- 
tian work most difficult. It has been with much 
hesitation, therefore, that the few Protestant so- 
cieties operating in North Africa have undertaken 
their work. One of these established a mission in 
Egypt in 1825, another in 1854, and still another 
began work in Algeria in 1881. Comparatively 
little has been accomplished, except in Egypt, 
where the American Mission (United Presby- 
terian) has won such success that it serves as an 
example of the typical mission for Coptic and 
Mohammedan Africa. It depends very largely 



168 MISSIONAEY HISTOEYi 

upon educational work, of which the Assiut Train- 
ing College is the center, and a large and increas- 
ing distribution of Christian literature. During 
its life of fifty years this mission has accumu- 
lated a constituency of 8,000 communicants and 
25,000 adherents. Converts and constituents are 
mostly Copts, but there is no question but that 
if religious liberty were assured to Egypt, many 
converts could be gathered from among the Mo- 
hammedans of this land. As it is, mission work 
among Egyptian Mohammedans is as yet an al- 
most hopeless task. 

East Afkica 

4 " John Ludwig Krapf, the pioneer of the East 
Coast Mission, was the peer of the greatest mis- 
sionary characters. After several years' service 
under the Church Missionary Society in Abys- 
sinia, he settled in Mombasa in 1844. Standing 
beside the newly made grave of his wife and child 
a few months after his arrival at Mombasa, he 
sent this challenge to Christians at home : ' There 
is now on the East African Coast a lonely mis- 
sionary grave. This is a sign that you have com- 
menced the struggle with this part of the world, 
and as the victories of the Church are gained by 
stepping over the graves of her members, you 
may be convinced that the hour is at hand when 
you are summoned to the conversion of Africa 
from its Eastern shore.' " Krapf was joined by 

4 "Daybreak in the Dark Continent," p. 213. 



AFRICA 169 

John Eebmann in 1846, and with him began a 
series of explorations by which they discovered 
the mountains of Kilimanjero, Kitima, Njaro, and 
Kenia, and added much to the sum of knowledge 
regarding the geography of Africa. 5 " Krapf 's 
'one great vision was an ' Apostle Street/ com- 
posed of mission stations from east to west across 
the continent, and also one from north to south, 
with each station named after an apostle, thus 
tracing the figure of a cross upon the Dark Conti- 
nent. But it was not many years before he 
reconciled himself to hope deferred. 'The idea of 
a chain of missions will yet be taken up by sue-' 
ceeding generations and carried out, for the idea 
is always conceived tens of years before it comes 
to pass,' said he. 'This idea I bequeath to every 
missionary coming to East Africa.' 'Prophetic 
utterance,' says Eugene Stock, secretary of the 
Church Missionary Society. 'We are but now 
(1899) carrying out the scheme which Krapf sug- 
gested.' Indeed, with the Congo missions ap- 
proaching those from the east and with the Nile 
missions almost meeting those from the south, a 
great cross is being roughly traced upon the heart 
of Africa that would thrill the rugged soul of 
Krapf with enthusiasm." 

"We must not, however, leave the East African 
field without pointing out the wonderful group 
of missions like the Uganda, the Universities, the 
Blantyre, Livingstonia, and London Society Mis- 
ts " Daybreak in the Dark Continent," p. 215. 



170 MISSIONARY HISTORY 

sions, which occupy the territory around the great 
lakes and have drawn a line of Christian settle- 
ments from the Egyptian Sudan to Lake Shirwa 
on the borders of Portuguese East Africa. 

Among the workers in this great field stand 
out conspicuously Mackay of Uganda and John 
Mackensie. 

64 * John Mackensie, the missionary statesman, 
and David Livingstone, the missionary explorer, 
in some respects reflect and complement each 
other. Each began his career under the London 
Missionary Society and about the same time 
(1840) among the Bechuanas of South Africa. 
Just as Livingstone did greater service by blaz- 
ing paths through unexplored regions than he 
possibly could have performed in the usual work 
of a mission station, so Mackensie multiplied the 
missionary significance of his life by promoting 
the expansion of the British Empire over the 
regions Livingstone had explored. He thus saved 
native States from annihilation by the Boers and 
insured the best colonial rule in the world to vast 
stretches of Africa." He became Commissioner 
of Bechuanaland and was constant in his efforts 
to induce the English Government to obtain con- 
trol of South Africa in the interests of civilization 
and Christianity. His representations at first had 
but little effect, but later he was to see the begin- 
ning of that imperial policy which is finally ful- 
filling the purpose of his earnest devotion as mis- 

6" Daybreak in the Dark Continent," p. 299. 



AFRICA 171 

sionary, political agitator, educator, adminis- 
trator, and statesman. After his policy began to 
bear fruit, the Pall Mall Gazette spoke of Macken- 
sie as one "who will live in the annals of an em- 
pire as the man who, at a grave crisis, saved 
Africa for England." 

Alexander Mackay, of the Church Missionary 
Society — "Mackay of Uganda" — is another name 
famous in the annals of East and Central African 
missions. The son of a Free Kirk Scottish min- 
ister, well educated and trained to the profession 
of engineering, he turned his back on all offers 
of honorable and lucrative employment and sailed 
for Africa in 1876. 7 "His farewell speech before 
the Board of Directors of the mission is charac- 
teristic: *I want to remind the committee that 
within six months they will probably hear that 
one of us is dead. Is it probable that eight Eng- 
lishmen should start for Central Africa and all 
be alive six months after? One of us at least, it 
may be I, will surely fall before that. When that 
news comes do not be cast down, but send some 
one else immediately to take the vacant place." 
Within three months one of the eight was dead. 
Within a year two more had fallen, and within 
two years Mackay was the only one left in the 
field. He labored on for twelve years, using his 
great mechanical skill to benefit and attract the 
natives. He won the friendship of the native king 
of Uganda, Mtesa, but was persecuted by the new; 

7 «* Daybreak in the Dark Continent," p. 234. 



172 MISSIONAKY HISTOBY, 

king, Mwanga, and through the hostility of Eoman 
Catholic priests and Arab traders, his converts 
*were martyred and scattered and he himself 
finally driven out of the country, took refuge at 
the other end of Lake Victoria Nyanza and died 
"with his face to the foe," leaving a foundation 
upon which the splendid work of the Uganda mis- 
sion has since been built. 

8 " Stanley, 'the man who found Livingstone,' 
has left the following splendid tribute to Mackay's 
character and steadfastness : 'He has no time to 
fret and groan and weep, and God knows if ever 
man had reason to think of graves and worms 
and oblivion and to be doleful and lonely and sad, 
Mackay had when, after murdering his bishop and 
burning his pupils, strangling his converts and 
clubbing to death his dark friends, Mwanga turned 
his eye of death upon him. And yet this little 
man met it with calm blue eyes that never winked. 
To see one man of this kind working day after 
day for twelve years bravely and without a sylla- 
ble of complaint or a moan amid the wilderness, 
and to hear him lead his little flock "to show forth 
God's loving kindness every morning and His 
faithfulness every night," is worth going a long 
journey for the moral courage and contentment 
one derives from it. ' " 

In 1913, a region which thirty-five years before 
knew nothing of Christianity, had a native Chris- 
tian Church of over 90,000 communicants and 
nearly half a million adherents. 

s " Missionary Expansion," p. 194. 



AFRICA 1T3 



South Afkica 

The history of South Africa is interwoven witE 
that of East and Central Africa because the first 
Christian pioneers "worked north from South 
Africa, which they entered by the way of the Dutch 
settlement of Cape Colony. The names which in- 
evitably recur to mind in connection with this 
northward trend of missionary effort in Africa 
are those of Eobert Moffat and David Livingstone, 
with the scarcely less famous one of Henry M. 
Stanley, who though not technically a missionary, 
did as much as any man to open Africa to the 
heralds of the cross and to plant civilization in 
the place of barbarism. 

Eobert Moffat, when but twenty-two years old, 
entered South Africa in 1817. He was at first 
refused permission to go into the interior and 
remained at the Cape, studying the Dutch lan- 
guage and observing conditions. At length he 
was allowed to proceed to Namaqualand in the 
Orange River country, the home of the dreaded 
Africaner, a chief whose name was a terror to all 
that region. Moffat, however, found that the gos- 
pel had been carried to this savage warrior, and 
after some months of instruction and guidance 
Africaner accompanied Moffat to the coast, where 
he was received by the Government officials with 
incredulity and wonder. His conversion proved, 
however, to be permanent, and his example was 
pf great benefit to subsequent missionary effort. 



174 MISSIONARY HISTORY 

Moffat returned to the interior and established 
& mission at Kuruman, where he labored for years. 
Mrs. Moffat, with rare faith, wrote in response 
to the request of friends at home to name some 
gift that they might send her, "Send us a com- 
munion service; we shall need it some day." 
There were then no native Christians at Kuruman, 
but two years after the letter was written and 
eight years after they had begun their work, 
Moffat and his wife organized their first native 
church with six members, and used the com- 
munion service, which had reached them just be- 
fore the day set for the first observance of the 
sacrament of the Lord's Supper. It was a happy 
answer to the prayer of faith. 

For sixty-three years Moffat and his wife 
labored to lay the foundations of Christianity in 
Bechuanaland, gathering congregations, translat- 
ing the Scriptures into the native tongues, and 
building up a Christian community. "When he 
entered upon his work he found the people mur- 
derous savages. When he died he left them with 
a written language of their own and able to appre- 
ciate and cultivate the habits of civilized life." 
He returned to England enfeebled by age and 
hardships in 1870, and after a few further years, 
spent as strength would permit in stirring the 
zeal of the home Churches, he died in 1883, at 
the venerable age of eighty-eight years. His wife 
died in 1871, the year after their final return to 
England. 



AFEICA 175 

When Moffat died lie left behind him a suc- 
cessor who proved more illustrious even than him- 
self, the world-famous missionary, David Living- 
stone. The marvelous life of this man, who be- 
came one of the leading explorers and geographers 
of his century, was inspired throughout by the 
true missionary spirit, for though much of his life 
was spent in laboriously penetrating the unknown 
regions of Central Africa, he did this work not 
simply to open up undiscovered territories, but, 
as he once wrote, 9 "to make way, above all, for 
the propagation of Christianity. ' ' Livingstone is 
the king of modern discoverers, but he sacrificed 
himself that he might open up the way for the 
redemption of the Africans. The victorious strug- 
gle against the African slave trade, the opening of 
the interior of Africa, and the abundance of new 
inland African missions, have been the work of 
Livingstone realized after his death. 

The life work of Livingstone commenced when, 
at the age of twenty-seven, he landed at Capetown 
(in 1840) on his way to the South African station 
of Kuruman, then occupied by Eobert Moffat. 
For two years he traversed the Bechuana country, 
and for six years more, after marrying Eobert 
Moffat's daughter Mary and locating a station at 
Mabotsa and later at Kolobeng, he was occupied 
with the ordinary labors of an aggressive mis- 
sionary. At length he was aroused by the great 
thought that if one were to penetrate the then 

9 "History of Protestant Missions," p. 259. 



176 MISSIONARY HISTORY, 

unexplored regions of Central Africa and thus 
to throw it open to Christianity and trade, the 
detestable slave trade, at which his whole soul 
revolted, would receive its death-blow. Animated 
by this idea, and exclaiming, "I shall open up a 
path to the interior or perish," he began his 
world-famous explorations, undertaking, in 1853, 
his first great journey from Linyanti on the Zam- 
besi River to Saint Paola de Loanda on the West 
Coast. After recuperating here, he retraced his 
route to Linyanti and then pushed across the con- 
tinent, reaching Quilimane on the Indian Ocean in 
1856. On this journey, accomplished in the face 
of incredible difficulties, he consumed nearly four 
years of time, traversed South Africa from ocean 
to ocean and traveled on foot over 11,000 miles. 
It was during this journey that Livingstone dis- 
covered the now famous Victoria Falls on the 
Zambesi, one of the greatest natural wonders of 
the world. 

He returned to England in 1856, was received 
with the greatest honors by scientists as well as 
Church people, and aroused intense interest in 
Africa from the mercantile and humane, as well 
as from the religious standpoint. Going back to 
Africa in 1858, as an agent of the British Govern- 
ment and of the Eoyal Geographical Society, he 
spent the remaining fifteen years of his life in 
explorations which often carried him far from 
communication with his friends and patrons. 



AFRICA 177 

During these expeditions lie discovered the 
sources of the Nile, the great lakes of East Cen- 
tral Africa, and the upper reaches of the greatest 
African river, the Congo. It was while on this 
journey, during which for some years he was lost 
sight of by the outside world, that he was sought 
by the famous expedition which was sent out by 
the New York Herald under the guidance of 
Henry M. Stanley. After a journey of eleven 
months, Stanley found the great explorer at Ujiji, 
on Lake Tanganika, in 1871. Although worn and 
sick from constant hardships and insufficient sup- 
plies, the brave old man, now fifty-eight years of 
age, refused to abandon his task, but resolutely 
sent Stanley home with the precious records of 
the work already accomplished, and turned away 
to finish alone his great undertaking. At last 
his strength utterly failed him, and at Ilala, in 
the country of Chitambo, on the shores of Lake 
Bangweolo, on May 1, 1873, he was found by his 
attendants in the attitude of prayer, with his head 
bowed in the last earthly petition that he was 
ever to offer. His heart was buried beneath a 
great tree, and his body, in spite of many diffi- 
culties, was carried by his faithful servants Susi 
and Chuma to Zanzibar. Thence it was taken to 
England and laid with reverence and honor among 
the greatest men of his nation in Westminster 
Abbey. A simple slab of stone covers his rest- 
ing place, but the sight of the inscription graven 

12 



178 MISSIONAEY HISTOEY 

upon it never fails to awaken the attention and 
reverence of those who behold it. It reads thus : 

BKOUGHT BY FAITHFUL, HANDS 
OVER LAND AND SEA 

HERE RESTS 

DAVID LIVINGSTONE 

MISSIONARY, TRAVELER, PHILANTHROPIST 

BORN MARCH 19, 1813 

LANTYRE, LANARKS 

DIED MAY 4, 1873 

ETAMBO'S VILLAGE, 

For thirty years his life was spent in an unwearied effort to evangelize 
the native races, to explore the undiscovered secrets and abolish the 
desolating slave trade of Central Africa, and with his last words he 
wrote: 

" All I can say in my solitude is, may Heaven's richest blessing 
come down on every one — American, English, Mohammedan — who will 
help to heal this open sore of the world." 

West Africa 

The story of West African missions is inti- 
mately connected with the horrors of the slave 
trade for it was in this portion of the continent 
that this detestable traffic was originally estab- 
lished. As Christian lands had been partners 
with crime in this accursed business, so it was 
that God finally overruled this evil by making it 
an efficient instrument in arousing the hearts and 
consciences of Christians to carry the gospel not 
only to the " slave coast," but to all other parts 
lof the Dark Continent. 



AFRICA 179 

One of the earliest methods of attempting to 
Christianize West Africa was the establishment 
of two colonies, one by English philanthropists 
and the other by Americans as represented by the 
American Colonization Society. Sierra Leone, the 
British colony and protectorate (founded in 1787), 
and Liberia, the American enterprise (founded in 
1820), lie side by side on the West Coast of Africa, 
and almost five degrees north of the equator. To- 
gether they have an area of about 70,000 square 
miles and a population of more than 2,500,000. 
Their sea coast line is proportionately long, their 
territory extending no more than one hundred 
miles inland at any point. The white population 
of either country is inconsiderable, but while 
Sierra Leone is protected and governed by the 
British, Liberia since 1847 has been recognized as 
a free Republic, governed entirely by its Negro 
citizens. These experiments in evangelizing Af- 
rica by civilized and emancipated Negroes have 
been only a partial success. Still they have given 
a foothold to Christian missions on the West Coast 
and have been an example of Christian civilization 
to the natives of the interior that has not been 
unfruitful. 

As typical missionaries, working inland from 
these points and others on the West Coast, we can 
only mention Melville B. Cox, whose brief min- 
istry of less than five months of actual service 
in Africa gave an inspiration for many who were 
stirred by his courageous example; Adolphus C. 



180 MISSIONAEY HISTORY, 

Good, who for twelve years labored in Gabun on 
the Congo, and Thomas J. Comber, whose ten 
years of work on the Congo were so filled with 
ceaseless but purposeful work that the natives 
called him "Viang a Vianga," "restless activity.' 9 
10i ' But what shall I say more, for the time would 
fail me to tell of Wilson, the brave Southerner, in 
the Gabun ; the quaint and beloved Lindley and the 
saintly Tyler among the Zulus, Grenf ell and Rich- 
ards and Sims on the Congo, Waddell in Old 
Calabar, Bishop Steere in East Africa, and that 
grand old hero, Bishop William Taylor, who 
though devoted to what proved an extreme or pre- 
mature form of self-supporting missions, never- 
theless held Africa before his Church till he re- 
vived the enthusiasm that had followed the death 
of Cox. The women who have done what they 
could, and what men could not do, for Africa form 
a noble banoV ' ' 

We can not leave this subject without men- 
tioning two or three examples of the power of 
Christianity as shown in the result of African 
missions. Prominent among these is Bishop 
Samuel Adjai Crowther, whose career is thus 
briefly summarized. ""Born of the relatively in- 
ferior Yorubas, west of the River Niger, he was 
captured by Fulah slavers in 1821, traded for a 
horse, consigned to a Portuguese slave ship, lib- 
erated by an English man of war, placed in a 



10 '« Daybreak in the Dark Continent," p. 241. 
H "Daybreak in the Dark Continent," p. 253. 



AFRICA 181 

mission school at Freetown, Sierra Leone, taken 
to England to complete his education, sent as a 
missionary to his own people along the Niger, 
consecrated Bishop of the Niger in Canterbury 
Cathedral in 1864, presented with a gold watch 
by the Royal Geographical Society for his travels 
and researches along the Niger, was the translator 
of the Book of Common Prayer and parts of the 
Bible into the Yoruba dialect, honored in Africa 
and in England for his ability, success, and hu- 
mility, died in 1891. Such in brief is the biog- 
raphy of an African slave and Christian freeman, 
one of the great missionary characters of the nine- 
teenth century.' ' 

12 Paul, the "Apostle of the Congo," was an- 
other of these "commonplace blacks.' ' Before 
his conversion he did all he could to oppose the 
gospel, beating a drum and calling to dancing 
and wine drinking those whom he saw to be in- 
terested in the Christian services, and sometimes 
even trying to break up the meetings by violence 
and interruptions. But God 's Spirit touched him, 
and he heard the heavenly voice under conditions 
so like the conversion of Saul that at his baptism 
he was given the name of Paul. Like his great 
namesake, this African Paul now thought of noth- 
ing else but to preach that gospel which once he 
had labored to destroy. He asked for the hardest 
place that could be given him and went to a people 
that would not even hear his message. For 
months he could gain no converts. Finally one 



12 "Daybreak in the Dark Continent," pp 256-261. 



182 MISSIONARY HISTORY 

man dared to say "I am a Christian,' 9 and was 
immediately driven from his home by his heathen 
neighbors. He built a hut near that of Paul. 
Gradually the little Christian community grew. 
A chapel to accommodate three hundred people 
was built, and soon this feeble band, just rescued 
from paganism, was sending teachers to other 
towns and paying their expenses. Before Paul 
died (1902) his Church numbered six hundred con- 
verts, all converted under his personal evangelism. 
His people continue to carry the message across 
the Congo to their heathen neighbors, and its in- 
fluence is widening. 

Such also is the story of King Khama of 
Bechuanaland, whose successful fight against the 
greed of white " Christians ' ' who would have 
ruined his people by the introduction and sale of 
liquor won for him the title of the " South African 
Alfred the Great." 13 "The years of state build- 
ing which have succeeded Khama's accession to 
the chieftainship have resulted in the conversion 
of an entire savage tribe into a peaceful, agricul- 
tural, Christian people. Houses have displaced 
rude huts. The home thought has taken root. 
The Bechuanas are not all Christians, even as all 
Americans are not Christians; some of the tribe 
still cling to their pagan ideas, although pagan 
practices were long since abolished by law, but 
the life of the tribe as it is to-day is a demonstra- 
tion of the effect of Christian missions. To pass 



18 " Daybreak in the Dark Continent," pp. 256-261, 



AFEICA 183 

from Bechuanaland before Khama's reign to 
Beehuanaland with Khama in power is like pass- 
ing from Dante's Inferno to his Paradise.' ' 

Madagascar 

The story of Madagascar missions properly 
belongs with that of Africa, although the greater 
part of the inhabitants are of the Malay rather 
than of the Negritic race. It is a story of de- 
voted and heroic missionary service which was at 
first notably successful so that between 1818, 
when the first missionaries reached the island, 
and 1831 at least 30,000 natives were brought 
under Christian influence, of whom 2,000 became 
professed Christians. Schools were opened and 
churches formed, and religion seemed to flourish. 
But in 1835, under the queen Eanavalona I, the 
successor of King Radama, who had been friendly 
to Europeans and their religion, a bitter persecu- 
tion broke out and continued with short respites 
for no less than twenty-six years (1835 to 1861), 
during which the native Church was fearfully 
oppressed. Notwithstanding their sufferings, 
however, the Christians, many but recently con- 
verted from their heathen faith, stood firm, be- 
having with such heroism and trust in God that 
even the heathen officers would say of them, "Let 
us go and see how these Christians behave; they 
are not afraid to die." And the persecuting 
queen herself confessed: "I have killed some; 
I have made some slaves till death; I have put 



184 MISSIONARY HISTOEY 

some in long and heavy fetters; and still you 
continue praying. How is it that you can not 
give up that?" 

At the death of the cruel queen, in 1861, she 
was succeeded by Radama II, who at once pro- 
claimed religious liberty. The missionaries re- 
turned and were astonished to find that the little 
flock of the previous generation not only had 
not been rooted out, but had actually increased 
to over 40,000. In 1869, under another ruler, 
Ranavalona II, the royal idols were destroyed 
and Christianity commended to all the people. 
Within fifty years, twenty-five of which had been 
spent in a determined effort to root out Chris- 
tianity, there had been gathered a native Church 
of 50,000 communicants, 150,000 adherents, thou- 
sands of scholars in the schools, and a population 
of 1,500,000 asking for Christian instruction. 

The later subjugation of the island by France, 
and still worse the opposition by the Jesuits and 
other servants of the Romish Church, to the Prot- 
estant missionaries and their people is, however, 
one of the saddest chapters in the history of mis- 
sions. While physical violence has been used in 
but few cases, much has been done to hamper and 
discourage Protestant missions. "It yet remains 
to be seen if the martyr spirit of their ancestors 
is in the present Malagasy, and whether they will 
remain as faithful under the persecution of a 
Christian nation as did their forefathers under 
that of a heathen queen." 



AFEICA 185 

Finally, as voicing the conclusion of one well 
qualified to judge of the results of African mis- 
sions in general, to which he has given close at- 
tention, the following words by Theodore Roose- 
velt, written (1910) at the close of his travels in 
Africa, are worthy of record. He says: " Those 
who complain of or rail at missionary work in 
Africa and who confine themselves to pointing out 
the undoubtedly too numerous errors of the mis- 
sionaries or shortcomings of their flocks would do 
well to consider that, even if the light which had 
been let in is but feeble and gray it has at least 
dispelled a worse than Stygian darkness. Where, 
as in Uganda, the people are intelligent and the 
missionaries unite disinterestedness and zeal with 
common sense, the result is astounding. ' ' 



CHAPTER XII 

THE ISLANDS OP THE PACIFIC 

The Pacific Ocean is one of the great fields of the 
world's adventure and romance. Its vast ex- 
panses encircle a full quarter of the earth's sur- 
face. Its myriad islands and the shores of the 
great continents that it washes are the abodes 
of a large proportion of the human race, and 
within its confines are found peoples and nations 
whose lives and conditions are so different from 
the rest of the world that they offer ever new and 
fascinating problems to the explorer or to him who 
seeks the betterment of his fellow-man. Indeed, 
those who first discovered the island world which 
is situated in the midst of this great ocean, or 
who gazed upon its dusky peoples with the thought 
of bringing to them a higher and a better life than 
they had ever known, must have felt, as Keats 
expresses it: 

" Like some lone watcher of the skies, 

When a new planet swims into his ken, 
Or like stout Cortez, when with eagle eyes 
He stared at the Pacific — and all his men 
Look'd at each other with a wild surmise, 
Silent, upon a peak in Darien." 
186 



THE ISLANDS OF THE PACIFIC 187 

" ' The island world may be separated into four 
divisions, Malaysia, Melanesia, Micronesia, and 
Polynesia. Of these, Malaysia contains the most 
land and Micronesia the least. These groups may 
again be divided into two grand divisions, the 
Continental and the Oceanic. Continental islands 
are those which lie near and parallel to the con- 
tinents of Asia and Australia, such as Japan, the 
Philippines, the East Indies, and New Zealand; 
the oceanic islands include all the rest. Our 
studies have to do more strictly with the oceanic 
islands, which may be plotted as lying in a great 
semi-circle, beginning at Hawaii on the north- 
east, swinging through New Zealand as its most 
southern point, and terminating on the northwest 
at the Philippine s." 

2 In these oceanic islands the inhabitants are 
of four races, the Polynesians, Papuans, Fijis, and 
Micronesians. 

The Polynesians are a brown race, the finest 
in physical development of the Pacific races. 
They are naturally of an amiable, affectionate, 
and happy temperament. Their origin has been 
traced to the Dravidians of India. Their lan- 
guage is mellifluous, consisting chiefly of vowels. 
Dwelling indolently and listlessly in the comforts 
of the tropics, they express their few, simple ideas 
by soft vowel sounds and abbreviated words. 
They thus so contract their words and drop their 
consonants that in Hawaii only twelve letters are 
needed to spell all the Hawaiian words. 



1 " Christus Redemptor," p. 3, ^ " Islands of the Pacific," dd. 7, 8. 



188 MISSIONARY HISTORY 

3 The Papuans occupy the New Hebrides and 
the adjacent islands on the southwest. They are 
a black, frizzly haired people, small in stature, and 
in every respect inferior to the Polynesians. 

The Fijis are a mixed race, partly Polynesian 
and partly Papuan, inferior to the Polynesians 
and superior to the Papuans. 

The Micronesians also are a mixed race, de- 
rived from the Japanese, Polynesian, and Papuan 
races. They are darker in complexion and smaller 
in stature than the Polynesians, but in the West- 
ern Micronesian Islands they are of lighter com- 
plexion and more like the Japanese. 

In habits, customs, and religious practices all 
these islanders are very similar. The physical 
conditions under which they live conduce to an 
ease of living not surpassed elsewhere. "They 
have but to throw the net into the still waters in- 
side their reefs to catch fish, and to reach out 
the hand to pluck the ripe plantain or breadfruit, 
and in the perennial mildness of their climate 
can live almost without clothing. With great 
skill they make dwellings, canoes, and household 
fabrics, by the use of stone adzes and knives of 
bones and shell, and beat out a poor kind of cloth- 
ing from the bark of trees ; but in their primitive 
appearance they are generally little better than 
herds of wild animals. The very profuseness of 
the gifts of nature degrades and demoralizes 
them. 

In their primitive condition they were indeed 

* " Islands of the Pacific," pp. 8,10. 



THE ISLANDS OF THE PACIFIC 189 

savage. 4 Wars among them were almost incessant 
and most cruel. The Eev. John "Williams visited 
Hervey Island and found that its population had 
been diminished by war from two thousand to 
sixty. In all these islands immorality was appall- 
ing and frightful crimes of frequent occurrence. 
Infanticide was so common that from one-fourth 
to two-thirds of the children were strangled or 
buried alive. The sick and the aged were so com- 
monly killed that few persons died natural deaths. 
Cannibalism was practiced in many islands. In 
Hawaii and in a few other islands it was unknown, 
but in the Marqueses and Fiji Islands it prevailed 
with horrors unsurpassed elsewhere in the world. 
Distressing superstition darkened all the lives of 
the natives and held them in iron bondage. 

5 "In the long night of their isolation from 
enlightening influences, they had come to worship 
innumerable gods and demigods and demons with 
which they supposed the sea and the earth and the 
sky to swarm. "With this worship were combined 
painful restrictions called tabu, divination, sor- 
cery, the use of charms to cure sickness, and black 
arts to employ evil spirits in destroying their ene- 
mies. Their worship was also accompanied with 
human sacrifices and wild carousals that have been 
described as like orgies of the infernal regions.' ' 
Yet it must be said of these islanders that they 
are appreciative of friendly and helpful services 
rendered to them by others, and when not ren- 



4 " Island? of the Pacific," pp. 9, 10. 5 " Islands of the Pacific," p. 10. 



190 MISSIONARY HISTORY 

dered suspicious or hostile by the unfriendly acts 
of those who come to live or trade with them, 
are capable of being greatly affected by Christian 
and civilizing influences and in turn transmitting 
these influences to others. 

6 "The methods employed by the missionaries 
to bring these people into the light differ some- 
what from those emphasized in other fields. As 
most of the groups contain numerous islets, it 
has necessitated the occupancy of central islands 
as headquarters whence they go out on tours of 
visitation from time to time. Moreover, these 
centers of religious life are the places where 
natives are trained before scattering to their 
island parishes. Missionary ships are, therefore, 
an essential to every successful South Sea mis- 
sion. With a succession of ships, such as the 
Day spring , Southern Cross, John Williams, Morn- 
ing Star, etc, it has been possible to keep up com- 
munication with the scattered churches of the 
various missions. Because communication is not 
easy and visits can not be frequent, meetings for 
counsel, held half-yearly in many missions, are a 
great aid in the work. On these occasions dele- 
gates from the native pastorate of an island or 
an entire group meet to consider the broader ques- 
tions affecting their general work. The decisions 
arrived at are regarded as morally binding, 
though in minor matters each pastor enjoys per- 
fect liberty. 



6 "Geography and History of Missions," p. 153. 



THE ISLANDS OF THE PACIFIC 191 

"The native agency of Oce'ana is exceptionally 
effective. The reasons for this are suggested 
above, namely, the carefnl training given them, 
the independence which is strengthened by the 
missionaries' inability to always work beside 
them, with the consequent responsibility placed 
upon them, and the remarkable spirit of heroism 
which has repeatedly secured two or three times 
as many volunteers as were needed to take the 
place of martyrs who had met a most tragic fate. 
They make fine preachers and fine pastors, and 
in Hawaii are almost the equal of their American 
co- workers.' ' 

"Scarcely less admirable is the native Church 
of these islands. "While it has defects, in that 
many of the converts show a lack of stamina and 
have but little strong spiritual feeling, yet their 
moral and religious life as a whole is most ad- 
mirable. The domestic, social, and moral life of 
nearly all these islands has been regenerated 
under missionary influence ; the forms of religion 
are widely observed; nearly all the people attend 
service on the Sabbath, so that the Fiji Islanders 
to-day present the remarkable spectacle of being 
the banner church-goers of the world. Family 
worship is almost universally observed. Nearly 
all the people are able to read and do read God's 
Holy Word, which they possess in their own lan- 
guage." 

Having had this general view of conditions in 
Oceana, we must now turn to examine the his- 



192 MISSIONAEY HISTOEY 

tory of mission work in a few typical places in 
this island world, selecting for this purpose the 
Society Islands, Fiji, the New Hebrides, Hawaii, 
and the Philippines. 

The Society Islands 

7 "On November 4, 1794, a company of min- 
isters of various denominations united in London 
in issuing a call for a convention of delegates from 
their Churches to meet in London on the 22d, 
23d, and 24th of December, 1794, to consider 
the project of forming an undenominational mis- 
sionary society. At the time appointed great 
multitudes assembled and "Christians of all 
denominations for the first time met together 
in the same place, using the same hymns and 
prayers and feeling themselves to be one." The 
London Missionary Society was then formed, 
composed of Presbyterians, Episcopalians, and 
Independents. The attention of the Society was 
drawn to the islands of the Pacific Ocean as a 
promising field for missions, and although their 
knowledge of the island world was very scant, 
and even what they knew proved to be very er- 
roneous, they resolved without delay to commence 
a mission to the South Sea Islands. A ship, 
The Duff, was purchased and equipped, a con- 
verted sea captain, Captain "Wilson, was placed 
in command, and a band of twenty chosen mis- 
sionaries, including six women and two children, 

1 " Islands of the Pacific," p. 56. 



THE ISLANDS OF THE PACIFIC 193 

embarked at Portsmouth, September 23, 1796, and 
after a long and weary voyage of seven months 
dropped anchor in the harbor of Tahiti. 

This island is one of a group of thirteen 
islands, named by Captain Cook the " Society 
Islands' ' after the Eoyal Geographical Society. 
Tahiti is the largest of the group and presents 
an entrancing scene of towering mountains, fer- 
tile valleys, and smiling seas. 8 The inhabitants 
are a brown race, varying in color from a light 
olive to a swarthy brown. Their hair is usually 
raven black and straight, wavy, or curly; their 
eyes are black and expressive; their noses rather 
wide ; their foreheads fairly high and rather nar- 
row. Their women rank with the most beautiful 
in the Pacific. In disposition the Tahitians are 
affable, light-hearted, and generous, but fickle and 
under provocation deceitful, irritable, and brutal. 
Their moral and religious character was marvel- 
ously bad. Immorality, polygamy, and infanticide 
prevailed to an incredible extent. Wars were al- 
most incessant and were most cruel and destruc- 
tive, and as one of the early missionaries, the 
Eev. William Ellis, remarked, "No portion of the 
human race was ever perhaps sunk lower in brutal 
licentiousness and mental degradation than this 
isolated people." 

Such were the islands and such the people to 
whom The Duff bore the first missionaries sent 
by a Christian nation to the South Seas. When 



8 -Islands of the Pacific/'^. 65. 

13 



194 MISSIONARY HISTOKY 

the ship came to anchor in the harbor the natives 
swarmed around her, carried the visitors ashore 
and brought them to their king, who received them 
kindly, assigned them a district for residence, and 
gave them a large house to dwell in. Then The 
Duff sailed away, leaving a portion of her mis- 
sionary passengers at Tahiti and taking others to 
the Tonga and the Marquesas Islands. Finding 
a Swede who had been shipwrecked on Tahiti, 
they employed him as an interpreter, and at first 
seemed to be gaining the confidence of the natives, 
but with the inconsistency of savages, the natives 
often rejected the truth which at first they seemed 
inclined to receive, and at times even maltreated 
and so terrified the missionaries that after three 
years only five missionaries remained on the 
island. They persevered, however, in the work, 
and in 1800 the first chapel erected for Christian 
worship in the Pacific was dedicated. King 
Pomare I, who had ruled when the missionaries 
came, died in 1804, and his son, Pomare II, seemed 
inclined to follow in the footsteps of his cruel 
and brutal father. The courage and patience of 
the missionaries almost failed, several of them re- 
moved to another island, and but two remained 
to carry on the work. But this darkest hour was 
just before the dawn. King Pomare 's heart was 
turned toward the truth, he renounced idolatry, 
broke the superstition of the tabu by eating a 
sacred turtle, and began to favor the missionaries 
and to listen attentively to their teachings. 



THE ISLANDS OF THE PACIFIC 195 

Shortly after this Pomare invited the missionaries 
who had fled from his persecutions to return to 
Tahiti. He destroyed idolatry, giving the royal 
idols to the London Missionary Society. He sent 
for a printing press so that Bibles and hymn- 
books might be prepared for his people, and out 
of his own funds paid for the building of a great 
native church 712 feet long. This unique church 
building had 123 windows and 29 doors, and in it 
were three pulpits 260 feet apart. Through it 
ran a stream of living water on its way from the 
mountains to the sea. In this church the king was 
baptized in the presence of four thousand of his 
subjects. 

The work of evangelizing the islands steadily 
progressed from this time until, in 1839, less than 
forty-five years from the coming of the first mis- 
sionaries, the captain of a whale ship could say: 
' ' Tahiti is the most civilized place I have been to 
in the South Seas. They have a good code of laws 
and no liquors are allowed to be landed on the 
island. It is one of the most gratifying sights 
that the eye can witness to see these people on 
Sunday in their church, which holds about four 
thousand, the queen near the pulpit, with all her 
subjects about her, decently clad and seemingly 
in pure devotion. ' ' 

It is distressing to write that not long after 
this date the French established a protectorate 
over these islands, introduced liquor and vice, 
broke up as far as possible the Protestant mis- 



196 MISSIONAEY HISTORY 

sions, and tried to establish the Roman Catholic 
faith among the natives. The London Missionary 
Society had to withdraw and pass their mission 
over to the Evangelical Society of France, and 
the work, though not destroyed, was severely 
checked. Yet the truth made headway and the 
Tahitian Church became a seed plot from which, 
under the guidance of the English missionaries, 
and especially of John Williams and William 
Ellis, Tahitian Christians sowed the seed of the 
gospel far and wide over Oceania. 

The Fiji Islands 

The Fiji Islands are situated in the Pacific 
Ocean about one thousand miles north of New 
Zealand and three hundred miles southwest of the 
Samoan Islands. Their natural characteristics 
are much like those of the other South Pacific 
Islands. The name 9 "Fiji was formerly synony- 
mous with every cruelty and abomination that 
savages are capable of. Cannibalism was indulged 
in, sick and aged relations were killed, widows 
were not allowed to survive the death of their 
husbands, and slaves were slain to accompany 
their dead masters, yet strangely enough hospi- 
tality and politeness characterized this savage 
race in a remarkable degree.' ' 

Fiji also presents a wonderful illustration of 
the power of the gospel to transform the lives 

9 Encyclopedia of Missions, "Fiji Islands." 



THE ISLANDS OF THE PACIFIC 197 

of the most degraded and to turn an entire people 
to the worship and service of the living God. 
Its evangelization resulted in a most marvelous 
way from that of Tahiti. A frightful epidemic, 
such as often ravaged these islands, visited a 
little island called Ono in the year 1835. All the 
efforts of the natives to obtain help from their 
gods were in vain, and just then one of their 
chiefs visited a neighboring island called Lakemba, 
where he met a Fiji chief who had been in Tahiti 
and there learned that the only true God was 
Jehovah and that one day in seven was to be ob- 
served in His worship. With this slender knowl- 
edge the chief returned to his people and they 
decided to worship this new God. At first a na- 
tive Christian from the neighboring Tonga Islands 
instructed them, later the Eev. John Calvert went 
from Lakemba to the Fiji Islands, and was soon 
followed by two Wesleyan missionaries, the Eevs. 
William Cross and David Cargill. Enduring 
many hardships and perils, they finally succeeded 
in forming a native Church and in extending the 
news of the gospel to other islands of the group, 
but were often horrified and depressed by the 
terrible conditions of cannibalism and barbarism 
which abounded in these islands. Landing on one 
island, they were just in time to see the strangling 
of sixteen women, wives of the king's son who 
had been drowned, and to witness a cannibal feast 
on eleven bodies of men killed in war. While 
their husbands were away, two wives of mission- 



198 MISSIONARY HISTORY 

aries, hearing that fourteen native women had 
been seized and were to be eaten on a neighboring 
island, hastened to the place in a canoe, rushed 
through the crowd and into the king's presence 
at the peril of their own lives and demanded the 
release of the wretched victims. Gradually the 
work told, the children were gathered into schools 
and the people into the chapel. 10 " Finally a 
mighty revival of religion broke out. Hundreds 
were received into the churches, among them 
some of the most savage chiefs. Heathenism 
was universally renounced, the awful horrors of 
cannibalism ceased, churches were everywhere 
organized and the forms of Christian civilization 
adopted. On the island of Uban a great stone, 
on which it had been the custom to slaughter 
victims for cannibal feasts, was conveyed by the 
natives to a church, hollowed out and made into 
a baptismal font, 'a fit emblem of the people who 
had been transformed from pagan barbarism into 
Christian characters.' " 

1Ui Among the missionaries who wrought most 
successfully in bringing about this change was the 
Rev. James Calvert, an English Methodist. He 
was an artisan, teacher, statesman, friend, and 
minister in one, and had the further gift of a 
superb physique that no hardships could over- 
come. He labored in Fiji from 1838 to 1865, and 
then returned to England, where he lived till 
1892." When seventy- two years old, in 1886, it 



10 " Islands of the Pacific," p. 305. 11 " Christus Redemptor," p. 150. 



THE ISLANDS OF THE PACIFIC 199 

was his privilege to revisit the scenes of his strag- 
gles and achievements. His observations made 
during this trip read like the stories of miracles. 
In 1835 there was not a single Christian, and 
in 1886 there was not an avowed heathen in 
the eighty inhabited islands. He found 1,322 
churches, 1,824 schools, 2,610 teachers, and out of 
a population of 116,000 there were 104,585 at- 
tendants on public worship. 

The New Hebkides 

These islands belong to Melanesia, and lie 
about one thousand miles north of New Zealand. 
They are inhabited by mixed peoples, belonging 
in general, however, to the Papuan race, and num- 
bering about 50,000 to 60,000. They are rather 
below a medium height, fairer than the typical 
Papuan, with low, receding foreheads, broad faces, 
and flat noses. Although the inhabited islands 
number only about thirty, with an area of perhaps 
5,000 square miles, yet not less than twenty lan- 
guages are spoken by the various tribes, two or 
three sometimes being used in different parts of 
the same small island and so dissimilar that books 
prepared in one dialect can not be used in another. 

The names which shine out conspicuously in 
the missionary history of these islands are those 
of John Williams, John Geddie, and John G. 
Paton, the " three epistles of John," as they 
might well be called. 

12 John Williams was born at Tottenham, near 

12 Encyclopedia of Missions. 



200 MISSIONAEY HISTORY, 

London, in 1796, and at the age of twenty (1816)' 
offered himself as a missionary to the London 
Missionary Society, and with his wife was sent 
to the South Sea Islands. He was first stationed 
at Eimeo, one of the Society Islands, where he 
soon acquired a knowledge of the native language 
and later removed to Raiatea, another island of 
the same group, which was for a long time his 
permanent headquarters. In 1820 he visited the 
Hervey Islands and settled at Raratonga, which 
became a center of Christian influence for the en- 
tire group. Unaided by other than native helpers, 
he built himself a vessel which he called The Mes- 
senger of Peace and in which he explored many 
groups of the South Sea Islands, going even as 
far as Samoa, two thousand miles from his cen- 
tral station. In 1833 he revisited England, where, 
among other things, he supervised the printing of 
the Raratongan New Testament. In 1838 he re- 
turned to the South Seas with ten other mission- 
aries, and a little later, while attempting to land 
at the island of Erromanga, he was set upon by 
the infuriated savages and with his companion, 
Mr. Harris, was killed. 

The falling banner was caught from this 
pioneer's hands not by his own countrymen, but 
by Christian islanders. Native Samoans them- 
selves, just lifted out of the depths of pagan degra- 
dation, volunteered to carry the gospel to the New 
Hebrides in the place of the martyred "Williams. 
But the warfare was to be long <and difficult. In 



THE ISLANDS OF THE PACIFIC 201 

1840 two native Christian Samoans landed at 
Erromanga, but were badly treated and at the end 
of a year were forced to withdraw. In 1842 two 
English missionaries, Messrs. Turner and Nesbit, 
with their wives, settled in Tanna, the first white 
missionaries to permanently locate in the New 
Hebrides, but in two years they also were forced 
to flee to Samoa. In 1848 John Geddie, "the 
father of Presbyterian Missions in the South 
Seas," arrived at Aneityum, and in 1858 John 
G. Paton began his memorable work on Tanna and 
Aniwa. 

"Little Johnny Geddie," as he was called in 
his Nova Scotia home, was so much in earnest to 
enter upon missionary work that by constant visit- 
ing and preaching in his native town and vicinity 
he raised the funds for his own outfit and sup- 
port. After studying medicine and many of the 
mechanical arts, he finally sailed for the South 
Seas and at last began his chosen work on the 
island of Aneityum in 1848. Here he built a 
house and began to learn the language, offering 
the natives a biscuit for each new word which 
he learned from them. After a little he explored 
the island and established regular preaching 
places and services. The work required great 
patience and caution. Any disaster that hap- 
pened, such as sickness or tempest, was attributed 
to the "new religion" which Geddie taught. He 
unwittingly built a fence across a path which the 
natives said was used by their demons on their 



202 MISSIONABY HISTOEY 

way from the mountains to the sea, and thus 
aroused their anger, but little by little the mis- 
sionary won the confidence of the natives, ob- 
tained their acceptance of Christianity, and 
brought about a wonderful transformation in the 
lives and the habits of the people. Christianity 
became the prevailing religion. Immorality and 
heathen practices were -abandoned; deeds of be- 
nevolence took the place of deeds of cruelty ; $5,000 
was contributed for the translation of the Bible, 
and the product of their cocoanut trees for six 
months, amounting to twenty-six tons of copra, 
valued at $575, was given for the roofing of two 
churches with corrugated iron. Fifty natives went 
forth from this island as evangelists to other 
lands. Mr. Geddie died in 1872, after twenty-four 
years of missionary toil. On a simple wooden 
tablet in the church at Anelcanlut in the island 
of Aneityum is this glorious epitaph: "When 
he landed in 1848, there were no Christians here ; 
and when he left, in 1872, there were no heathen. ' f 
In the life of John G. Paton we have a story 
of wonderful pathos and power. The record reads 
like a romance, for even the human imagination 
can not conceive of that which is more stirring 
than actual facts. We can not here tell the story 
of Paton 's long labors on Aniwa and on Tanna. 
The popular name of Tanna, the "lighthouse of 
the Pacific,' ' taken from its flaming volcano, is an 
excellent designation for the influence of this once 
dark but now enlightened land, as it sends its 



THE ISLANDS OF THE PACIFIC 203 

spiritual light far and wide over the waters 
of the Pacific. By school and Church, by book 
and work, by the charm of music and by the arts 
of civilized life, so common to us, so mysterious 
to the simple natives, Paton gradually gained the 
confidence and then even the love of these savage 
people and slowly led them out from the bondage 
and degradation of heathenism into the glorious 
liberty of the children of God. These people, once 
bloodstained savages, have become brothers in 
Christ Jesus and are themselves preaching to oth- 
ers that faith which they once labored to destroy. 
"Whoever saw this " grand old man" of the Pacific 
standing by the side of the aged but erect form 
of Dr. Jacob Chamberlain, and clasping hands 
with the veteran missionary to India, as together 
they faced an immense audience in Carnegie Hall, 
New York City, during the Ecumenical Confer- 
ence of 1900, must have felt that through men 
like these were coming true the words of the 
Psalmist, 13 "Thy way shall be known upon earth, 
Thy saving health unto all nations. Then shall 
the earth yield her increase, and God, even our 
own God, shall bless us. God shall bless us and all 
the ends of the earth shall fear Him." 

Hawaii 

The story of the Christianization of Hawaii 
and of the recently opened work in the Philip- 
pines is not only attractive in itself, but is of 

13 p s . 67:1, 2,7. 



204 MISSIONARY HISTORY 

special interest as concerned with lands and peo- 
ples now so intimately connected with the United 
States. It would seem almost incredible that a 
country like the Hawaiian Islands, which about 
ninety years ago was an almost unknown and 
savage land, should now be a territory of the 
United States, civilized, prosperous, and well- 
governed, and quickly ripening for its place in the 
great sisterhood of the United States. And the 
transforming power which has brought about such 
a change is simply the power of the gospel. 

The early history of these islands is of rare 
interest, but we must begin with an incident which 
directed the attention of Christian Americans to 
this far-off group of islands. From the time when 
(1778) Captain Cook discovered Hawaii, or the 
Sandwich Islands as he called them, they were 
visited by explorers and traders, few of whom 
exhibited any of the qualities of Christians in their 
intercourse with the natives. Many native boys 
were carried away on the ships, and in this way 
several were landed in the United States. One 
of these boys, Oobookiah by name, was found cry- 
ing on the steps of Yale College, and inquiry 
brought out his desire that missionaries should 
be sent to his native land. This request, seconded 
by other Hawaiian youths, aroused great interest, 
and in October, 1819, the first delegation of mis- 
sionaries sailed for Honolulu, among them Hiram 
Bingham, who became the leader of his co-workers 
and apostle to the islanders. "When these men 



THE ISLANDS OF THE PACIFIC 205 

arrived at the islands, on March 30, 1820, the 
astonishing news reached them that, through the 
abolition of idolatry in Tahiti, the Hawaiian 
Islands themselves by a strange providence had 
been led to destroy their idols and to break the 
sacred custom of the ""tabu." This religious 
revolution, however, had not changed their nature 
nor their inclinations, and the missionaries had a 
none the less arduous task before them. 15 "The 
first steps in this missionary work were even less 
pretentious than primary schools or preaching 
short sermons in broken speech. Before all it was 
necessary to create a desire for better things. 
Here again the value of the missionary family 
was evident with its example of a Christian 
home and the manners of a Christian civiliza- 
tion. Mr. Bingham has described a mission- 
ary's wife cutting and fitting a dress for the 
queen, who would hardly stop from her gam- 
bling long enough to try it on, and then would 
reject it with a curt, "Too tight! Off with it! 
Do it over!" And while the poor missionary 
was trying to show the queen's sewing woman how 



14 Tabu was a system of prohibitions, both religious and political, of the most 
strenuous sort. The temples, idols and persons of the great chiefs were always tabu 
and not to be touched. Any place or object might be declared tabu by proclamation of 
by fastening to it some emblem. The choicest hunting grounds, the best fishing places, 
the most fertile lands were tabu to all except the chiefs and priests, and they always 
managed to keep the best for themselves. Sometimes a special season of tabu was 
ordained. The chiefs and priests united to deny to commoners the privileges they 
wished for themselves. The men used the tabu to keep from the use of the women most 
of the good things in fife. And whether it was a person or place or thing that was 
tabued, whether it was so made sacred for a time only or permanently, the slightest 
infraction of the rule was punished by death. (Christus Redemptor, p. 97.) 

16 " History of the American Board," p. 61. 



206 MISSIONABY HISTOEY 

to make her dresses, a pet hog was burrowing in 
the cloth like a puppy. Such ministry seems very 
humble and petty, but it was necessary if any 
progress was to be made, and it was undertaken 
without a murmur. 

Soon the language was reduced to writing, 
Bibles and other books were printed, and as the 
natives were fond of reading the schools and 
classes were popular. On the death of the king 
and queen who were in power at the arrival of 
the missionaries, a Christian queen, Kamehamena 
I, became regent, and several leading chiefs pro- 
fessed Christianity. The work was enlarged, new 
stations were opened, and by the end of 1824 not 
less than fifty natives were employed as teachers 
on the various islands and 2,000 pupils had al- 
ready learned to read. Sad to say, while of course 
not all of the natives yielded to the new order 
of things, yet the greatest obstacle Christianity 
had to contend with in the Hawaiian Islands arose 
from the lust and vice of so-called "Christians" 
from other lands. 

For not only did the excesses and vices of the 
Americans and Europeans who began to come to 
the islands exert an influence which tended to coun- 
teract the good example and instructions of the 
missionaries; but these defamers of Christianity 
did not hesitate to try to break through the restric- 
tions and safeguards which had been enacted for 
the protection of the morals of the natives. In- 
deed, some of these dangers came from the most 



THE ISLANDS OF THE PACIFIC 207 

unexpected sources, and it was only by the most 
strenuous efforts that the excesses of such unwel- 
come visitors were finally restrained and a meas- 
ure of the former moral safety of the natives re- 
stored. Such episodes, alas, have been only too 
frequent in the experience of Christian missions 
in other lands and have been among the greatest 
of hindrances to the acceptance and permanence 
of Christianity among non-Christian peoples. 

In 1835-6, a fresh impulse was given to the 
work by the addition of several new missionaries, 
among them the Rev. Titus Coan, whose name has 
become so famous in the history of Hawaiian mis- 
sions. 

By 1837, there were seventeen stations occupied 
by seventeen churches and twenty-seven ordained 
missionaries, the whole missionary force number- 
ing sixty. Soon there came what has since been 
called "The Great Awakening." A new spiritual 
life stirred in the native churches, the standard of 
piety was raised, inquirers and then new converts 
appeared. Congregations increased until in some 
stations 2,000, sometimes even 4,000 or 5,000 peo- 
ple were assembled. During the year 1839-41, the 
accessions to the seventeen churches were 22,297, 
and this with the greatest care in sifting candi- 
dates. Careful lists of converts were kept; they 
were assigned to the special care of missionaries 
or their native helpers, were visited, examined and 
re-examined, enrolled in training classes, put on 
probation, and then held back for months and even 



208 MISSIONAEY HISTORY 

years before admitted. But notwithstanding all 
this, the converts multiplied so rapidly that the 
scene at some of the services rivalled those of 
Pentecost. On one of these memorable days, the 
first Sabbath of July, 1838, no less than 1,705 
persons were baptized and received into the com- 
munion of the Church by Mr. Coan, whose descrip- 
tion of this marvellous experience is one of the 
classic passages of missionary literature. 

Lack of space forbids us to dwell upon the 
growth of the native Church or the noble char- 
acters trained up in it. Indicative of such char- 
acters was the answer of one of the native teach- 
ers to one who was trying to dissuade him from 
undertaking a dangerous mission to a neighbor- 
ing island, whose savage inhabitants had not yet 
been evangelized. * ' There are alligators on Mur- 
ray Island,' ' said the teacher's friend, "and 
snakes and centipedes." "Hold," said the 
teacher, "are there men there?" "0, yes," was 
the reply, "but they are such dreadful savages 
that there is no use of your thinking of living 
among them. " " That will do, ' ' said the intrepid 
Christian, "wherever there are men, missionaries 
are bound to go." 

The story of Kapiolani, the Christian queen, 
who by throwing the sacred berries into the flam- 
ing crater braved the wrath of Pele, the goddess 
of the great volcano of Kilauea, is also one long 
to be remembered, and many noble and Christian 
acts were done by others. And so the work went 



THE ISLANDS OF THE PACIFIC 209 

on, unhindered by the opposition of evil men 
or even by the persecution of "Christian" gov- 
ernments, until in 184Q and again in 1850, the 
American Board seriously considered the pro- 
priety of "withdrawing from the islands and leav- 
ing their further evangelization to the efforts of 
the native Church. Finally, in 1860 that step was 
taken, the native Church assumed its independ- 
ence, and Christianity was firmly planted in these 
islands at the cost of less than forty years of 
work and the expenditure of somewhat more than 
$1,000,000. Such a result at such a small cost of 
time and expense had never before been achieved 
in the history of Christian missions. 

Hawaii was organized as a Eepublic in 1894, 
was formally annexed to the United States in 
1898, and in 1900 was organized as a Territory, 
with Sanf ord B. Dole as territorial governor. 

184 ' As a final testimony to the success and value 
of mission work among the South Seas, the words 
of the eminent scientist, Charles Darwin, are 
worthy of note. He says: "The critics of this 
work forget or will not remember that human 
sacrifices and the power of an idolatrous priest- 
hood, & system of profligacy unparalleled in any 
other part of the world, infanticide, a consequence 
of that system, bloody wars where the conquerors 
spared neither women nor children — that all these 
have been abolished and that dishonesty, intem- 
perance, and licentiousness have been greatly re- 

18 " Missionary' Expansion," p. 209. 



210 MISSIONAEY HISTORY 

duced through the introduction of Christianity. 
In a voyager to forget these things would be base 
ingratitude, for should he chance to be on the 
point of shipwreck on some unknown coast, he 
will most devoutly pray that the lesson of the 
missionary may have extended thus far. 

The Philippines 

The Philippines were discovered in 1521 by 
Ferdinand Magellan, a Portuguese sailor and ex- 
plorer, and named by him San Lazaro Has, a 
designation which was changed by later explorers 
to Las Has Filipinas, after the then reigning 
prince, Philip of Spain. The islands thus claimed 
by Spain remained under her rule for nearly 375 
years, until her New World supremacy was finally 
and forever ended by the American battleships 
under command of Admiral Dewey in the victory 
of Manila Bay, May 1, 1898. 

These islands form a great archipelago, lying 
parallel with the coast of Cochin-China, from 
which they are about 575 miles distant. There 
are about sixteen hundred of them, many being 
very small, but two or three of great size, the 
total land area equaling almost 128,000 square 
miles, or about the combined area of the New 
England States, together with New York and New 
Jersey. The islands lie wholly within the tropics 
and are inhabited by a much mixed race, com- 
posed of representatives of various Negritic and 
Malaysian types, intermingled with Chinese and 



THE ISLANDS OF THE PACIFIC 211 

Japanese blood, and having also no little admix- 
ture of the Spanish and Portuguese, the whole 
forming a population of about 8,368,000. Roman 
Catholicism of the Spanish type has accomplished 
the semi-civilization of the masses of this people, 
but left them with only a thin veneer of civilization 
and Christianity superimposed upon their native 
savagery and heathenism. 

19 The "Christianization" of the Filipinos be- 
gan with "the friars who came with Magellan 
(1521) and soon succeeded in baptizing the king 
of Cebu and several of his subjects. This pre- 
liminary missionary work was given permanence 
by Andres de Urdaneta, who, with five Augus- 
tinian friars, accompanied Legaspi's expedition in 
1564 and who toiled with indefatigable zeal and 
great success in the effort to establish Chris- 
tianity in Spain's new possessions. The Spanish 
governors and generals had no scruples about 
supporting the Church, not only personally, but 
'officially. Backed by their authority and active 
co-operation, and with a free use of the methods 
of persuasion which Spanish ecclesiastics have 
ever known how to use to advantage in conjunc- 
tion with the temporal power of the Church, 
Roman Catholicism became ere long the estab- 
lished religion of the greater part of the archi- 
pelago. When the United States took possession 
of the islands the Romish Church held undis- 
puted sway over the civil as well as the religious 

19 " New Era in the Philippines," p. 124. 



212 MISSIONARY HISTORY 

concerns of the people, enrolling in its parishes 
the entire population, some six and a half mil- 
lion souls, with the exception of the Mohammedan 
Moros and the scattered wild tribes of the moun- 
tain fastnesses. To quote from the report of the 
Taft Commission, 20 "The friars, priests, and 
bishops constituted a solid, powerful, permanent, 
well-organized political force in the islands which 
dominated policies.' ' Nor were the priests and 
friars less influential, and that often for evil, in 
the social and moral life of the natives. As the 
Commission again says: " After careful investi- 
gation it was found that the evidence on this point 
is so strong that it seems clearly to establish 
that there were enough instances of immorality 
(on the part of the clergy) in each province to 
give considerable ground for the general report. 
It is not strange that it should have been so. 
There are, of course, many educated gentlemen 
of high moral standards among the friars, but 
there were others, whose training and education 
did not enable them to resist temptation, which, 
under the peculiar conditions, were exceptionally 
powerful." 

This political oppression and social immoral- 
ity on the part of the Catholic friars, joined with 
the unprogressive temper that had marked all pub- 
lic affairs during the long period of Spanish rule, 
made it the more easy for the Protestant mission- 
aries to find entrance into the Philippines when 



20«TheNewEra,"p.l27. 



THE ISLANDS OF THE PACIFIC 213 

external restraints were removed. In May, 1898, 
Commodore Dewey unlocked the long shut door, 
and before the end of June, Dr. Arthur H. Brown, 
secretary of the Foreign Mission Board of the 
Presbyterian Church (North), had addressed a 
circular letter to the Foreign Mission Boards of 
Canada and the United States asking for a con- 
ference to determine how they could enter into 
co-operative work in the Philippines. In Novem- 
ber, 1898, the Presbyterian Board, after consult- 
ing the Boards of other Churches, voted to begin 
work at once in the islands. On April 21, 1899, 
their first missionaries, the Eev. and Mrs. James 
B. Eodgers, who had been transferred from the 
Southern Brazil Mission, arrived at Manila and 
on the first Sunday in May, the first anniversary 
of the battle of Manila, Mr. Eodgers preached the 
first Protestant sermon in the Spanish language 
ever heard in that place. In May, Mr. and Mrs. 
Eodgers were joined by Mr. and Mrs. David S. 
Hibbard, and in December, 1899, seven months 
after the arrival of these missionaries, the Philip- 
pine mission of the Presbyterian Church was 
constituted with an organized native Church of 
nine members, regular semi-weekly services in 
Spanish at four different points in the city, serv- 
ices for the English-speaking people, etc. Fol- 
lowing the Presbyterian occupation came that of 
the Methodist Episcopal, Baptist, United Breth- 
ren, and Protestant Episcopal Churches, together 
with certain evangelical societies, such as the 



214 MISSIONARY HISTORY 

Christian and Missionary Alliance, the British and 
Foreign Bible Society, the American Bible So- 
ciety, and others. To avoid the danger of con- 
flicting and overlapping efforts, the above named 
bodies, with the exception of the Protestant Epis- 
copal Chnrch, formed an evangelical union which 
assigned areas for work to the several missions, 
and made other arrangements looking toward the 
substantial unity and co-operation of the various 
Churches. While this has not been successful in 
all points, there is no question of its happy in- 
fluence upon the work, and its effect upon the 
natives, who thus are led to see the oneness of 
purpose and desire among the American mission- 
aries. As the years have gone on the work of the 
Churches has increased in depth and solidity and 
extension until, by public education and evangel- 
ical preaching, the seed of the Word seems to be 
in a fair way to be sown widecast among this 
people. Eight years ago (1904) the missionaries 
of the Evangelical Union declared, 21 "The next 
few years are to definitely fix the religious status 
of the Filipino people, and within the next decade, 
with liberal support, there can be accomplished 
that which it will be impossible to accomplish 
in a century if we neglect the wide-open door 
God has set for us." Mrs. Montgomery, in her 
book, "Christus Redemptor," says: 22 "It must 
be the Philippines for the Filipinos, not the Philip- 
pines for the Americans. To bring to them the 

21 " The New Era," p. 209. 23 « Christus Redemptor," p. 807. 



THE ISLANDS OF THE PACIFIC 215 

gift of free institutions, of a great unifying lan- 
guage that shall make their dream of nationality 
possible, of an open Bible and an ennobling faith, 
these are the high privileges into which we may 
enter if we will. ,, 

It must be said, however, that the work so 
far attempted has been almost entirely among 
the Eoman Catholic (Filipino) population of 
the islands. Besides these are thousands of 
non-Christian natives, such as the Igorrotes, the 
Moros, the Chinese, and the pagan tribes of the 
Moro Province, with others who as yet have 
scarcely been touched. With them, as with the 
Filipinos, the time for Christian influences is the 
present, and every year of neglect makes the task 
of reaching them more difficult and doubtful. 

Inquiry may be made as to the success of these 
efforts for the moral and spiritual reformation of 
the Filipino, and on this point we quote the encour- 
aging words of the Rev. Arthur J. Brown, D.D., 
Secretary of the Presbyterian Board of Foreign 
Missions, who says: li( The rapid growth of Prot- 
estant missions in the Philippine Islands will 
appear the more remarkable when it is contrasted 
with the slow beginnings in other Asiatic lands. 
In Tripoli, Syria, the missionaries toiled six years 
before they saw the first convert, and nine years 
more before they saw the second. In Japan, seven 
years passed before one convert was enrolled. The 
missionaries in Korea were greatly encouraged 

23 "New Era in the Philippines," A. J. Brown. 



216 MISSIONAEY HISTOEY 

because after seven years of hard work, twenty- 
three Koreans partook of the Lord's Supper, and 
because the end of the first decade saw one hun- 
dred converts. Carey in India waited seven years 
for his first convert. Tyler labored fifteen years 
before a single Zulu accepted Christ. Gilmour 
in Manchuria was visibly rewarded with only one 
convert in twenty years, and fifteen years passed 
before Morrison's heart was gladdened by the 
sight of a Chinese convert. 

But in the Presbyterian work at the Manila 
Station alone, nine were converted the first year, 
twenty-seven the second year, two hundred the 
third year, and four hundred and ten the fourth 
year. In Cebu, where the opposition of the priests 
was unusually vehement, more than a score were 
received within a year after the station was 
opened. The increase in other stations and of 
other denominations has been by leaps and bounds. 
There were over two thousand adult Protestant 
Christians in the Philippine Islands within five 
years after the landing of the first Protestant mis- 
sionary, and the number is increasing so rapidly 
that the Philippine missions give every prospect 
of becoming one of the most fruitful fields in the 
history of Protestant missions in Asia." 

"What a wonderful thing it would be," con- 
cludes Dr. Brown, "if our country should signalize 
its emergence as a world power by the spiritual 
as well as by the material regeneration of this 
oppressed people! The cruel Spaniard and the 



THE ISLANDS OF THE PACIFIC 217 

profligate priest have long ago cursed that beauti- 
ful but unhappy archipelago. Now, to adapt the 
lines of Edward Everett Hale, an angel again says 
to men, 

"The sheet you use is black and rough with smears and 

tears, 
Of sweat and grime, and fraud and blood, 
Cursed with the story of men's sins and fears, 
Of battle and of famine all these years, 
When all God's children have forgot their birth, 
And drudged and fought and died like beasts of earth. 
Give me white paper, . . . 
For all mankind the unstained page unfurl, 
Where God may write anew the story of the world." 

And so, as a writer in The Interior said, when 
the Philippines were a new possession of the 
United States, and in words which are as true now 
as when they were first penned, "The possession 
by the United States of the Philippines has sig- 
nalled the hour for a new alignment of the Chris- 
tian forces of our country. The character of its 
churches and other Christian organizations is be- 
ing tested as never before. The issues of war have 
opened a new field for missions and Christian 
education of the most inspiring opportunity." 



CHAPTEE im 

SOUTH AMEEICA 

A few years ago Miss Guiness, writing on South 
America, aptly termed it "The Neglected Con- 
tinent. ' ' Later, returning from an extensive tour 
among its principal countries, Dr. Francis E. 
Clark gave it a more hopeful name, "The Con- 
tinent of Opportunity. ' ' Both titles convey an 
important truth. Viewed from the religious and 
moral standpoint, no great land of the world gives 
more indubitable evidence of having been almost 
forgotten by the Church's messengers, and yet 
nowhere can be found more encouraging responses 
to those who are striving for the spiritual up- 
lift of their fellow-men. That the apathy of the 
Protestant Church regarding the religious welfare 
of this continent should have been so profound 
and so long continued is the more remarkable 
when we note that, geographically, Central and 
South America are next door neighbors to the 
two great evangelizing peoples of the United 
States and Canada. But the wonder is some- 
what mitigated when we reflect that almost all 
South America is even yet much less accessible 
than that of many lands geographically far more 
distant; that the governments and religion of 

218 



SOUTH AMEEICA 219 

Latin America Have made it most difficult for 
those not in full sympathy with them to come into 
touch with their people, and that the trend of 
missionary movements, as that of exploration and 
of commerce, is usually eastward and westward, 
rarely northward and southward. 

But neither these nor other considerations can 
excuse the Christian Churches, especially those of 
North America, from the duty which lies so patent 
and so close at hand. Especially does this obli- 
gation press upon the United States. Writing on 
this subject, Dr. Eobert E. Speer recently said: 
" ' This assumption of political responsibility (the 
Monroe Doctrine), as the tutelary power of this 
hemisphere, we have at no small pains maintained. 
But by it we have made ourselves responsible 
for much more than the independence of the 
American Eepublics from European invasion. 
We have charged ourselves publicly with the obli- 
gation of giving to these neighbors the only secret 
of stability and strength for free nations. This 
at least the Christian man can not refrain from 
reading into the Monroe Doctrine as in its highest 
sense a missionary declaration. If there are any 
special duties in this world, our duty to evan- 
gelize South America is one of them." 

There are among the 2 50,000,000 population of 
South America at least 5,000,000 Indians or na- 
tive races, for which even the Eoman Catholic 
Church is doing nothing, or very little, in the way 

1 " Presbyterian Foreign Missions," p. 265. 3 " South America," Neely, pp. 6-29. 



220 MISSIONARY HISTORY 

of religious culture, and these alone would fonri 
no small field for the evangelizing forces of their 
Christian neighbors. As to the remaining mil- 
lions, who are nominally under the guidance of 
the Romish Church, the argument is raised that 
these are Christian in name and in fact, and that 
to spend time and effort in carrying the gospel 
to them, when there are still so many absolutely 
non-Christian peoples to be reached, is unwise. 
But the evidence is strong that Latin Romanists 
as a mass are but one degree removed from 
heathenism and need the gospel both for their 
moral and spiritual uplift. Even Dr. Clark, with 
his large-hearted and irenic spirit, after a careful 
study of South American conditions, writes: 3 "I 
am not one of those who would berate and deride 
Roman Catholicism. I recognize the true Chris- 
tianity and spotless character of many in the 
Church of Rome and the heroism of her pioneers, 
especially the early Jesuits, whose self-sacrificing 
piety has never been surpassed in the annals of 
Christian missions. Yet while it is admitted that 
there were such heroes in the early days of the 
Catholic Church of South America, and that there 
are still pure and earnest souls both among the 
laity and the priesthood, it is also admitted by 
all, even by intelligent Catholics themselves, that 
in South America the Roman Catholic Church is 
decadent and corrupt. It is as different from the 
same Church in North America as Spain is dif- 



3 "The Continent of Opportunity," p. 312. 



SOUTH AMERICA 221 

f erent from New England. ' ' After instancing ex- 
amples of the immorality of the priesthood and 
the ignorance and superstition of the people, he 
adds, "If Protestantism never made one convert 
from Catholicism, still it is needed in South 
America to show what pure, unadulterated re- 
ligion really is. ' ' And he further very pertinently 
says : 4 " If any further reasons are demanded for 
the peaceful invasion of South America by Prot- 
estantism, it is found in the fact that Catholics 
do not hesitate to send their missionaries to every 
Protestant country. America, England, Holland, 
even Sweden and Norway, so overwhelmingly 
Protestant, are full of them, and it is only right 
that on a fair field and without favor from gov- 
ernmental authorities both religions should have 
a chance to prove which is better fitted to the 
needs of the twentieth century." If still further 
testimony is desired, let it be that of an author 
who, writing merely from the standpoint of an 
observant traveler, and without any undue preju- 
dice toward evangelism, says: 5 "0nly satire 
would call Central America Christian to-day. 
Once it was Christian, but now its masses are 
lapsing into paganism, even as the Haitian Ne- 
groes have lapsed into African voodooism. The 
history of the Catholic Church here is broadly 
its history in the Philippines and other Spanish- 
American countries.' ' And he voices his percep- 



•"The Continent of Opportunity," p. 316. 
6 "Central America and Its Problems," p. i 



222 MISSIONARY HISTORY 

tion of the need of gospel teaching when he says, 
" Meanwhile, the missionaries look past the fields 
thick with ignorance and unbelief, to China and 
India and Africa, where the missionary teaches 
everything from hygiene to morals — everything 
that Central America lacks." 

The missionary history of this great continent 
may be divided into two periods: first, that of 
the missions to the natives by the Spanish priests, 
and secondly, the period during which Protestant- 
ism has carried its message, first to the non-Chris- 
tian tribes, and still later to the Catholic peoples, 
whose need of such teachings we have just seen. 

Roman Catholic Missions 

The early history of the discovery and settle- 
ment of South America by the Spaniards is un- 
fortunately one of cruelty, bloodshed, and robbery, 
for the chief motive in all the early expeditions 
was to seize upon the wealth of the simple In- 
dians, whose stores of gold and precious stones 
were in reality very great and were magnified 
a thousand-fold by the excited imaginations of the 
earlier explorers. But along with the soldier and 
the adventurer also came the missionary and the 
priest of Rome, who brought with them a re- 
ligion which, however debased it may have since 
become, was the best that they then knew and 
was given to the native peoples, often indeed by 
indefensible methods of cruelty and bigotry, but 



SOUTH AMERICA 223 

not infrequently by the exercise of some of the 
noblest traits of self-denial and consecration. 

In fact, the story of the Jesuit occupation of 
South America, as well as of North America, 
abounds in heroic incidents. There is scarcely a 
nobler figure in history than that of Padre Jose 
de Anchieta, a follower of Francis Xavier, and a 
man of like spirit, who established himself in 
Sao Paulo and as one of its founders did much 
to make that the most progressive state in Brazil. 
6 A fragment from his own story best tells his 
character. He says: "Here we are, sometimes 
more than twenty of us together, in a little hut 
of mud and wicker, roofed with straw, fourteen 
paces long and ten wide. This is at once the 
school, the infirmary, dormitory, refectory, 
kitchen, and store room. Yet we covet not the 
more spacious dwellings which our brethren have 
in other parts. Our Lord Jesus Christ was in a 
far straiter place when it was His pleasure to be 
born among beasts in a manger, and in a still 
straiter when He deigned to die upon the cross.' ' 

7 Some of the methods employed by these early 
Catholic missionaries were also singularly like 
those employed by Protestant missionaries of our 
own day. Pedro Gante, one of the best of the 
missionaries, who wrote from Mexico in 1529, 
gives some interesting facts on this. "My occu- 
pation during the day is reduced to teaching how 

•"The Continent of Opportunity," Clark, p. 312. 
'"Latin America," Brown, pp. 92, 93. 



224 MISSIONARY HISTORY 

to read, write, and sing, and at night I catechize 
and preach. As this country is so populous and 
there are barely enough laborers to instruct so 
many people, we have gathered into seminaries 
the sons of the principal families to instruct them 
in religion in order that afterwards they may 
teach their parents. In the seminary under my 
charge there are already six hundred pupils who 
know how to read, write, sing, and help in the 
divine office (celebration of the mass). Among 
them I have chosen fifty who seem to have the 
best dispositions. I have these learn a sermon 
each week and then they go out on Sunday to 
preach it in the neighboring towns, which is of 
great utility, for it inclines the people to receive 
baptism. They always go with us when we set 
out to destroy the idols and set up in their places 
our churches in honor of the true God. Thus 
it is we employ our time, passing day and night 
for the conversion of this poor people.' 9 

But though there were many of these nobler 
spirits among the early missionaries, yet the pre- 
vailing determination and effort was not so much 
to give the gospel to the people, as to impose 
upon them, with every conceivable form of harsh- 
ness and cruelty, the domination of the Spaniard 
and the Pope. So thoroughly did they do their 
work that the whole continent was ultimately at 
their mercy, and the wealth and grandeur and 
civilization of the early peoples live now only on 
the glowing pages of Prescott and other his- 



SOUTH AMERICA 225 

torians of their lamentable downfall. The Romish 
Church followed with equal pace the engulfing 
advance of the Spanish and Portuguese con- 
querors, and before many generations the whole 
country, so far as occupied, became nominally 
Christian. Even so, there are yet and always 
have been vast areas in the interior that have 
never been "Christianized" or "civilized" even 
according to the Roman Catholic standards and 
that present almost virgin soil for the spiritual 
tillage of God's husbandmen. 

Peotestant Missions 

Although Protestantism was an early visitor 
to this great Southern continent, yet the history 
of its first efforts was one similar to that of the 
natives in their struggle with the bigotry and 
power of Rome, and its primary attempts to carry 
the gospel to these lands or to settle therein were 
frustrated by oppression and bloodshed. 

As early as within twenty years after the 
founding of Lima by Pizarro, the conqueror of 
Peru, a French Huguenot expedition was fitted 
out under the powerful patronage of Admiral 
Coligny /and sailed under the leadership of 
Nicolas Durand, Seigneur de Villegagnon, to 
found a colony in South America which would 
be a refuge for distressed Protestants and a basis 
of missionary operations for the conversion of 
the native Indians. The expedition landed in the 
summer of 1555 on a small island in the bay of 
15 



226 MISSIONARY HISTORY 

Rio de Janeiro, which at first was called 
"Coligny," but which later was given the name 
of the leader of the expedition, "Villegagnon." 
A second expedition was fitted out by Calvin and 
the Genevan clergy, and no less than three hun- 
dred persons were added to the number of the 
colonists, who thus sought and, alas! failed to 
find in South America that "freedom to worship 
God" which fifty-two years later was secured by 
the settlers at Jamestown, Virginia, and nearly 
seventy years afterward by the Pilgrim Fathers 
on the rocky shores of Plymouth, Massachusetts. 
But Villegagnon proved a traitor to his cause, 
abjured the Protestant faith, persecuted his fel- 
low colonists, discouraged the large accessions 
that were ready to come to them from France, 
and finally abandoned the colony, which was 
speedily attacked by the Portuguese, destroyed 
and scattered. For his treacherous desertion of 
the cause which he had first espoused, Villegag- 
non is sometimes called the "Cain of America." 
Southey remarks : "Never was a war in which so 
little exertion had been made, and so little force 
employed on either side, attended by consequences 
so important. The French court was too busy 
in burning and massacring Huguenots to think 
of Brazil." 

A few survivors of this ill-fated colony fled 
into the wilderness of Brazil, and one Jean de 
Boileau, with two companions, began missionary 
work among the Indians. Unfortunately, his ef- 



SOUTH AMEEICA 227 

forts attracted tlie attention of the Jesuits and 
the natural sequence of his capture and martyr- 
dom speedily followed. 

After the French, we next find the Dutch try- 
ing to establish themselves in South America, 
both for commercial and missionary purposes. 
In the beginning of 1624 they captured Bahia, 
and later Pernambuco, and other parts of the 
coast of Brazil. One of their earliest acts was 
to proclaim the free enjoyment of religion to all 
who would submit to their government, and dur- 
ing the thirty years that they were in control 
(1624-1655) not only was religious liberty main- 
tained, but many of the Dutch ministers worked 
with great success to give the gospel to the pagan 
or Eomish natives. But the Dutch West India 
Company failed to appreciate the great possi- 
bilities of this Dutch occupation and recalled 
Maurice of Nassau before he could carry out his 
plans and firmly consolidate his work. Then the 
Portuguese attempted to recapture this territory 
and after thirty years were successful in driving 
out the Dutch. Thus little resulted from the 
Dutch occupation. "In those days Portugal was 
wont to make thorough work with heresy and 
heretics, and no vestige of these thirty years of 
missionary work remains.' 9 

Of the early Moravian work in British and 
Dutch Guiana we can only say that it was begun 
about 1735 and was carried on with the accus- 
tomed zeal of this devoted missionary Church. 



228 MISSIONARY HISTORY 

Henry Martyn, on his way to India, touched at 
Baliia and is said to have been so moved at the 
contrast between the many evidences of Romish 
occupation in the roadside crucifixes and crosses, 
and the equally evident moral and spiritual deg- 
radation of the people, that he cried out, "Crosses 
there are in abundance, but when shall the doc- 
trines of the cross be lifted up?" and to have 
quoted as a prayer that grand old Welsh mis- 
sionary hymn of William Williams: 

" O'er the gloomy hills of darkness 
Look my soul! Be still, and gaze, 

See the promises advancing 
To a glorious day of grace. 
Blessed Jubilee! 
Let the glorious morning dawn." 

One of the heroic figures of South American 
missions is Captain Allen Gardiner, the fearless 
pioneer to a people then particularly degraded, 
fierce, and difficult to approach, the savage in- 
habitants of Tierra del Fuego, the "Land of 
Fire," an island off the extreme southern point 
of the great continent. 

Captain Gardiner was an English naval officer 
of deep piety from early childhood, and who in 
his early manhood had been engaged in several 
missionary enterprises. A remark of Charles 
Darwin, the scientist, that the Tierra del Fuegians 
were so degraded and savage that he did not 
believe that they could ever be made Christians, 



SOUTH AMERICA 229 

stirred Gardiner to take up the challenge (1850) 
and prove that the grace of God was sufficient to 
convert any man. After the partial success of 
the mission, Mr. Darwin became a subscriber to 
the work and wrote to the society, "The results 
of the Tierra del Fuego mission are perfectly 
marvelous, and surprise me the more that I had 
prophesied for it complete failure. ' ' 

Among the earlier missionaries to South 
America was Mr. James Thomson, an agent both 
of the British Bible Society and of the British 
and Foreign School Society. He traveled exten- 
sively, establishing Lancastrian Schools as they 
were called in those days — the principal distinc- 
tion of which was that as soon as pupils were 
sufficiently advanced in any study they were em- 
ployed to teach others less competent in the same 
branch, so that the schools could be carried on 
much less expensively than by the ordinary 
methods. Mr. Thomson and his helpers estab- 
lished many such schools in Buenos Ayres, Chile, 
Peru, and Colombia, and introduced into them the 
Bible and portions of Scripture. For a consid- 
erable time he obtained the indulgence and the 
co-operation of the governments of the several 
countries, and strange to say, even of the priest- 
hood, but later, on the continued success of the 
work, pressure from Rome was brought to bear 
upon the local ecclesiastics and their welcome was 
changed into threats and persecutions. 

Indeed, the circulation of the Bible has always 



230 MISSIONARY HISTORY 

been one of the most successful agencies for the 
evangelization of South America, and has been 
so extensively employed that "we are safe in 
saying that, within the last fifty or sixty years 
over two million copies of the Word have been 
placed in the hands of Spanish and Portuguese 
America." When we add to these the thousands 
upon thousands of copies of Protestant tracts, 
books, papers, and other such literature that have 
been circulated, their effect upon the lives of the 
people can be readily perceived. The free dis- 
tribution of evangelical literature, the education 
of the children, and the preaching of the Word 
are the three great factors by which South 
America must be redeemed from her spiritual 
and moral degradation. 

That such redemption is at once as necessary 
and as possible as in any of the other great mis- 
sionary fields of the world, we have among that 
of many other keen observers, the testimony given 
by the Rev. Thomas B. Wood, LL.D., for thirty- 
one years a missionary in South America, who 
thus speaks of the needs and the possibilities of 
the evangelization of this great continent. 

Ui South America suffers beyond all other 
lands from the following drawbacks to moral im- 
provement. 

' i 1. Priestcr aft— This was forced upon it at the 
point of the sword and maintained by the fires of 
the Inquisition with no Protestantism to protest 

1 "Protestant Missions in South America," pp. 149, 150. 



SOUTH AMERICA 231 

against it nearer than the other side of the world. 
Prelates and priests, monks and nnns, exert an 
influence that is all-pervading. The ethics of 
Jesuitism dominate and vitiate every sphere of 
human activity in South America. Were it not 
for this drawback, reformatory movements in 
Church and State and all society would be swift 
and sweeping, regenerating the South American 
peoples. With this drawback such movements are 
impossible, save as they are forced upon them 
from without. 

"2. Swordcraft — Armed revolutions are in- 
separable from the politics of these republics. 
Taking the continent at large, it is never free from 
such wars, often having two or three going on at 
the same time. They began amid the struggles for 
independence from European domination, and 
have never ceased — and never will cease till the 
masses of the people are evangelized. ' ' 

3. Peculiar forms of Demoralization — Under 
these Dr. Wood emphasizes the constant recur- 
rence of civil wars, with the resultant perversion 
of patriotism and the development of despotism. 
As he forcibly puts it, " Peace without patriotism 
or public conscience develops despotism or lapses 
into anarchy. Anarchy has no remedy but usurpa- 
tion and despotism. Despotism provokes revolu- 
tion, and justifies violence and disorder. Peace 
supervenes through weakness of disorder, but 
without reviving patriotism or public conscience. 
Thus the dreary round repeats itself." 



232 MISSIONARY HISTORY 

I 

Other remedies have been tried for this sad 
condition of this great continent. Her best and 
most loyal citizens have endeavored to redeem her, 
but in vain. Good constitutions, modeled after the 
best in Europe and North America: good laws: 
good schools ; modern inventions and luxuries of 
all kinds ; even the infusion of new blood by immi- 
gration — all these have been tried and all have 
failed. "Without the one thing needful, they have 
no uplifting power.' ' Among these people, as in 
all the world, the Gospel and the Gospel only is 
the power of God unto Salvation. Exclude that 
and ' l there is none other name under heaven given 
among men whereby they can be saved.' ' 

And so South America is most properly a mis- 
sion field exactly as are other lands where the 
Gospel of Christ is unknown or imperfectly and 
insufficiently apprehended. Indeed, as says Dr. 
Wood, "South America is properly speaking a 
pagan field. Its image worship is idolatry: its 
invocation of saints is practical polytheism. The 
religion of the masses all over the continent alien- 
ates them from God, exactly as in ancient and 
modern heathenism. 

"But South America is worse off than any 
other great pagan field, in that it is dominated by a 
single mighty hierarchy — .the mightiest known in 
history — which augments its might by monopoliz- 
ing the Gospel, not in order to evangelize the 
masses, but to dominate them and make their 
evangelization impossible. If the dominant priest- 



SOUTH AMERICA 233 

hood could be reformed from within, then a mighty 
reformation would follow and South America 
would evangelize herself; but that is hopeless 
under present conditions. 

' ' Hence the regeneration of South America can- 
not arise from within but must be introduced by 
propaganda from without, and calls for the most 
energetic action known to modern missionary 
enterprise.' ' 

It is significant of the growing apprehension 
of these conditions by the Protestant Churches of 
North America and their sympathizers in the 
southern continent, and the realization of their 
mutual responsibility for the betterment of these 
people of South America that a conference of all 
Societies doing mission work in South America 
has been called, to be held at Panama in February, 
1916, at which time a careful study will be made 
of the problems presented by this work, and their 
solution patiently and prayerfully sought. 

The demand for such action is urgent. The 
relations of the peoples " south of Panama" to 
the whole world, are becoming increasingly impor- 
tant and their moral and religious life is a matter 
of moment not only to themselves, but to many 
other nations. 



CHAPTER XIV 

tfOBTH AMEKICA 

The Negbo Peoblem 

The missionary story of North America is the 
most marvelous of the many wonderful achieve- 
ments of conquering Christianity. It is also un- 
like that of any other continent, in that when 
the Christian Church came to this land it brought 
not only its faith, but its worshipers, with it. 
Its history in North America is, therefore, largely 
a record of efforts to keep pace with the demand 
for its ministrations rather than, as in other lands, 
to supplant false religions already established. 

,The original inhabitants of America, the so- 
called Indians, were indeed in many instances 
savages of the lowest type, but they were so few 
and so far separated that, after the period of 
the earliest colonization, their demands upon the 
evangelizing efforts of the Christian Church was 
not great. 

God in many ways seems to have indicated 
North American Christianity as His chosen 
medium of reseeding the world with the seed of 
gospel truth, but perhaps none of these indica- 
tions is more significant than the fact that, until 
within the last two generations the Christian 

234 



NORTH AMERICA 235 

Church of America has been to a large extent 
free to become one of the most influential factors 
in the great work of world-wide missions. 

In a former chapter (VI) some account has 
been given of early missions to the Indians of 
the St. Lawrence and Mississippi Valleys by the 
Roman Catholic missionaries of New France, and 
the efforts of various Protestant communions to 
reach the natives of the Atlantic Coast as far 
inland as the Allegheny range. The white settlers 
of these two great bases, from which the occu- 
pation of the continent has proceeded, were them- 
selves in need of the ministrations of religion, 
but not of its introduction in the missionary sense 
of the word. *As a writer says, " Perhaps no 
other nation in history, unless it were God's 
chosen people, was ever more distinctly religious 
and missionary in the character of its early set- 
tlers." Governor Bradford, in his history of the 
Plymouth Colony, declares that the colonists "had 
a great hope and inward zeal of laying some good 
foundations for propagating and advancing the 
gospel of the Kingdom of Christ in these remote 
parts of the world; yea," he adds, "though it 
should be as stepping stones unto others." 

The Dutch of New York were children of the 
Reformation, and however eager for trade, 
brought their religion with them, and organized 
at New Amsterdam (1628) the first 2 Church in 
America of the Reformed faith and Presbyterian 

1 " Leavening the Nation," p. 16. « "Corwin's Manual," p. 19. 



236 MISSIONARY HISTORY 

order, which has had a continuous existence from 
that date to the present. 

Delaware, another of the original colonies, was 
known as New Sweden, because settled by Chris- 
tian Swedes sent out by Gustavus Adolphus, their 
Christian king, who declared his purpose of mak- 
ing the new colony "a blessing to the common 
man as well as to the whole Protestant world.' * 
The very name of William Penn suggests the 
broad, earnest, and Christian humanity in which 
the beginnings of Pennsylvania were laid. Even 
Virginia, which we are not apt to regard as a 
distinctly religious colony, urged upon its first 
governor "the using of all possible means to bring 
over the natives to a love of civilization and to 
a love of God and of His true religion.' ' 

Maryland began as a Roman Catholic colony, 
but the tolerant spirit of Lord Baltimore and 
his son and the rapid immigration of Episco- 
palians, Presbyterians, and Baptists soon trans- 
ferred the political control into Protestant hands. 

The early settlers of North and South Caro- 
lina declared themselves to be actuated by a 
"laudable zeal for the propagation of the gos- 
pel," while Georgia, the last of the colonies to 
be settled, was a philanthropic enterprise from 
the start, dominated by godly Moravians from 
Germany and Presbyterians from the highlands 
of Scotland. 

Was there ever in history such a sifting of 
seed for the planting of a nation — Pilgrims and 



NORTH AMERICA 237 

Puritans, Moravians and Huguenots, Covenant- 
ers and Churchmen, Presbyterians and Baptists, 
Lutherans and Quakers, displaying many banners, 
but on them all the One Name ; seeking many goods 
but holding one good supreme — freedom to wor- 
ship God as the Spirit taught and as conscience 
interpreted. Rightly did Bancroft the historian 
bear this testimony to the facts when he said: 
s "Our fathers were not only Christians, but almost 
unanimously they were Protestants. The school 
that bows to the senses as the sole interpreter 
of truth, had little share in colonizing our 
America. The Colonists from Maine to Carolina, 
the adventurous companions of Smith, the Puri- 
tan felons that freighted the fleet of "Winthrop, 
the Quaker outlaws that fled from jails with a 
Newgate prisoner as their sovereign, all had 
faith in God and in the soul." 

And the convictions thus transplanted from 
the Old World to the New flourished and grew 
strong in their new surroundings. Civil liberty 
fostered religious freedom; religious freedom 
strengthened and purified the love of civil liberty, 
and the determination to call no man master re- 
sulted, under God, in the birth of a new nation 
and the coronation of human freedom as the 
ideal of the nobler spirits of all the world. 

Thus it was that, save in the sense of the 
sending forth preachers and educators from the 
more settled colonies and States to the inde- 



* " Leaveningithe Nation," Clark, p. 19. 



238 MISSIONAEY HISTORY 

finable West, that ever recedes before the foot- 
steps of those who pursue it, there was for many 
generations but little real "home missions." The 
ministers and teachers from the seacoast States 
found communities ready and eager to receive 
them. Indeed, it was often but the reuniting of 
ties formed in the old home town, and as the 
Northwest Territory developed, or the Louisiana 
Purchase was opened and settled, the Church and 
school life of the older States were bodily trans- 
planted to the new homes of the pioneers, and 
amid the forests and lakes of Ohio and Michigan 
and Illinois, or the prairies and the rivers of 
Kansas and Nebraska, the same forms and spirit 
of religious and educational life were founded 
as had been familiar to the settlers in their old 
homes in the New England and Middle States. 

It was not until about 1830 to 1850 that the 
real missionary problems began to arise, and 
then they rapidly assumed the forms which they 
have held ever since, and by their rapid growth, 
constantly taxed the religious resources and wis- 
dom of the nation. 

The earliest of these obstacles to the Christian 
progress of the nation were the Negro question, 
the Mormon menace, and the immigration prob- 
lem. To these later years have added other racial 
and sociological problems with their hydra- 
headed questionings, and many other perplexing 
conditions which inevitably accompany our rap- 
idly expanding and complicated modern life. 



NOKTH AMERICA 239 

The Negbo Question 

The Negro question entered the country with 
the first importation of slaves, which were 
brought, it is said, by the Dutch to Jamestown, 
Virginia, in 1619. The trade grew and was at 
first recognized and authorized by the laws of 
the leading colonies, but a generation later efforts 
were commenced to prohibit the trade. It per- 
sisted, however, under various restrictions until 
1807, when an act was passed by the Govern- 
ment of the United States abolishing the traffic 
and rendering it unlawful. England likewise 
abolished the trade in the same year and other 
nations followed, and the subject of the repres- 
sion of the trade and the policing of the African 
slave coast became a topic of treaty and agree- 
ment between almost all the leading powers. Yet 
it was not until the close of the Civil War (1865) 
that the importation of slaves finally ceased, by 
which time the number of Negroes in the United 
States was nearly '4,500,000. The census of 1900 
showed a Negro population in continental United 
States of 8,834,000, and it is estimated that the 
figures now would equal at least 10,500,000. As 
the total population of the United States is now 
nearly 100,000,000 (98,721,334, census of 1914), we 
have in the Negro question the needs and perils 
of a race which composes nearly one-ninth of 
our entire population, and which by color, ances- 
tral conditions, and racial peculiarities, presents 



240 MISSIONARY HISTORY 

a problem, social, political, industrial, and re- 
ligious, such as few nations in the world's history 
have had to face. 

The various factors of this problem are so 
interconnected that from the missionary stand- 
point they must be considered and dealt with, 
not as separate items, but as one question. The 
solving of the social relations of this people to 
the white people among whom they live; the de- 
veloping among them of those industrial condi- 
tions for which they are fitted and in which they 
can engage; the prevention of their abuse of the 
political power with which they were unfortu- 
nately entrusted long before as a race they were 
fitted to exercise it; and the replacing of crude 
and injurious forms and doctrines of religion 
reverting, in some cases, to almost unadulterated 
African idolatry and fetichism, with a simple and 
pure gospel faith fitted in its expression to the 
immaturity of the race — all this makes up a duty 
which it is as difficult as it is imperative to dis- 
charge. 

Missionary work among the Negroes of 
America has proceeded for the most part along 
three chief lines, that of intellectual education, 
industrial training, and direct religious instruc- 
tion and nurture. In the early days of slave 
holding all these were done, as a rule, by the 
masters and mistresses of the slaves. It is un- 
doubtedly true that there were those — and many 
of them — who looked upon the slaves purely as 



NORTH AMERICA 241 

their property and chattels and took no interest 
in their condition save to the degree that might 
fit them for their work. But the fact is just as 
indisputable that very many, probably the ma- 
jority of Southern slave-holders, even at the 
height of the system, were men and women who 
did all in their power for the physical comfort, 
mental culture, industrial training and moral and 
religious instruction of their slaves. Indeed, it 
is to be seriously doubted whether, as a race, the 
Southern Negro to-day is as well cared for in any 
of these respects as he was in the days of slavery. 
Nevertheless, this one essential and vital differ- 
ence is to be noted, that whereas the race under 
slavery was deprived of those inalienable rights 
of every human being, "life, liberty, and the pur- 
suit of happiness,' ' they now are free, at least in 
theory, to work out their own salvation as a race 
under the protection of equal laws and the boon 
of equal opportunities. That theory and reality 
do not yet wholly coincide is to the credit neither 
of the colored nor of the white citizens of America. 
It is in this upward struggle of the Negro 
that the gospel helps him the most. The statis- 
tical history of the religious life of the race can 
not well be recounted here with any fullness, but 
it is a well-known fact that the naturally religious 
nature of the Negro has always responded readily, 
and sometimes too enthusiastically, to the influ- 
ences of religious leaders of every class. The 
prey of ignorant or unscrupulous and designing 

16 



242 MISSIONARY HISTORY 

"preachers" who followed the evil principle, that 
"gain is godliness,' ' they have been led aside into 
all manner of foolish and hurtful lusts under the 
guise of religion. Into this sad history we can not 
follow them, but it is cheering to know that in 
spite of these evil influences the true gospel has 
for the most part been carried in sincerity to our 
" brothers in black. " 

4 The first organized effort to give gospel in- 
struction to Negroes in the American colonies 
was made in 1701 by the Society for the Propa- 
gation of the Gospel in Foreign Parts, which was 
the same society that later helped Brainerd in 
his work among the Indians. After the separa- 
tion of the colonies from the mother country, the 
Protestant Episcopal Church took up this work 
with zeal and did efficient service in South Caro- 
lina and Virginia. 

The Presbyterians began their distinctive work 
for the Negroes at Hanover, Virginia, in 1747. 
The Baptists gathered large numbers into their 
churches as the result of the revivals of 1785 
and 1790, and by 1841 there were more colored 
Baptists than those of any other denomination. 
In 1860 their number was estimated at 400,000, 
and in 1906 the Colored Baptist Churches re- 
ported a membership of 2,038,427, with 16,080 
ministers and church property valued at $12,- 
200,000. 

The Methodist Church also early began work 



4 "The Upward Path," pp. 224,225. 



NORTH AMERICA 243 

among the colored people, and as early as 1797 
there were over 12,000 colored members. In 1861 
the colored membership of the Methodist Episco- 
pal Church, South, was 207,000, and after the sep- 
aration of that body from the Northern Meth- 
odist Episcopal Church its work among the colored 
people was greatly enlarged. The report of 1906 
places the colored Methodist members at 1,863,258, 
with 14,844 regular preachers and 30,725 local 
preachers, and property valued at $22,267,298. 

Besides these, there are large numbers of col- 
ored members in the Presbyterian Church ( North 
and South), Reformed Presbyterian, Protestant 
Episcopal, Congregational, Lutheran, Roman 
Catholic, and other bodies. At a safe estimate, 
there are now at least 4,500,000 Negroes enrolled 
as Church members, and in addition probably 
3,000,000 adherents, so that more than two-thirds 
of the entire Negro population are related to some 
Church. It must, however, be remembered that 
though the leaders in these colored denomina- 
tions, and often in the local churches, are persons 
of intelligence and true godliness, yet a large per- 
centage of the masses are ignorant and super- 
stitious and still need much and careful instruc- 
tion and guidance in the gospel life. 

In speaking of missionaries to the Negro race 
in America, we can not, however, confine our 
mention to those who have interested themselves 
directly in giving to their people religious instruc- 
tion. The roll of those who were the champions 



244 MISSIONARY HISTORY 

of tlie oppressed race in the bitter struggle to 
free them from the bonds of slavery is long and 
honorable. 5 " William Goodell, with his Investi- 
gator in Rhode Island, and Benjamin Lundy, with 
his Genius of Universal Emancipation, established 
in 1821, began an anti-slavery press. John 
Rankin formed an abolition society in Kentucky, 
and William Lloyd Garrison, supported by Arthur 
and Lewis Tappan, established The Liberator at 
Boston in 1831. ' ' The New England Anti-Slavery 
Society (1832), with the New York City and the 
American Anti-Slavery Societies, founded in 1833, 
were organized to free the slaves. Garrison, Love- 
joy, Wendell Phillips, Gerrit Smith, John Brown, 
Hutchinson, Storrs, and Birney became leaders. 
Channing, Emerson, Bryant, Whittier, Lowell, 
Longfellow, Henry Ward Beecher, Harriet 
Beecher Stowe, Lucretia Mott, Theodore Parker, 
and other men and women noted for their literary 
skill and public influence, gave ardent support to 
the movement, and in the national life the ques- 
tion loomed more and more gigantic and por- 
tentous, till the famous Emancipation Proclama- 
tion of President Lincoln, issued as a war meas- 
ure, January 1, 1863, completed the reform so long 
and so assiduously sought by the friends of the 
Negro.' 9 

But when this had been attained, and the 
American Negro stood relieved by law from all 
the political disabilities which had been imme- 

6 New International Encyclopedia. Article, "Slavery.** 



NOETH AMERICA 245 

morially his by reason of his "race, color, and 
previous condition of servitude/ * then the real 
struggle of the race with its environment began, 
and it has taken all the manhood of the Negro, 
added to all the helpfulness of his white friends, 
to make any headway under the terrific handicap 
of his racial history. 

In this struggle leaders have arisen both from 
the colored and the white races, of whom we 
can mention only a few. 

The first thing that the Negro needed to make 
his legal emancipation a real one was education, 
and the first man who sought to provide an 
education above the primary grade, particularly 
suited to the Negro in his new condition, was 
General Samuel C. Armstrong. He was the son 
of an American missionary, born in Hawaii. He 
served in the Union Army from 1863-65, was for 
a part of the time colonel of a colored regiment, 
and at its close was brevetted brigadier-general 
of volunteers. He was a superintendent in Vir- 
ginia for the Freedmen's Bureau, and in 1868 
he founded the famous "Hampton Institute," 
of which he was the first principal, under the 
auspices of the American Missionary Association. 
This institute has become the model for all sim- 
ilar institutions for the higher education of the 
Negro and the Indian. Those who have visited 
its beautiful campus, filled with buildings de- 
voted to the training of those alien races, can 
never forget the neatness, attractiveness, and evi- 



246 MISSIONAEY HISTORY 

dent adaptability to its work displayed by the 
plant of this well-known school. 

Instruction is given in academic, trade, agri- 
cultural, domestic science, and normal courses. 
The moral and religious influences are of the 
highest. Over a thousand pupils are usually in 
attendance, nine-tenths of them being Negroes. 
Over twelve hundred students have been gradu- 
ated, and at least seven thousand undergraduates 
have gone out from the school well equipped to 
take up life in a way creditable to themselves 
and honorable to their race and their country. 
All this is the outgrowth of the vision and zeal 
of General Armstrong, and his success in thus 
working for the Negro well illustrates the motto 
of his life, which was found among his papers 
after he had passed away, "It pays to follow 
one's best light — to put God and country first — 
ourselves afterward." 

Nor must we forget two leaders of these peo- 
ple of their own color, whose ministrations to 
their race have been influential in lifting the 
Negro from slavery to freedom ofjnind and soul — 
Booker T. "Washington and Paul Dunbar. 

Dr. "Washington is a graduate of Hampton, 
whose best features he has reproduced in the 
Tuskegee Normal Institute, at Tuskegee, Ala- 
bama, opened July 4, 1881. The object of this 
institute is to furnish its students, through moral, 
literary, and industrial training, with an edu- 
cation fitting them to become real leaders and 



NORTH AMERICA 247 

thus to bring about healthier moral and material 
conditions among the people of their race. The 
attendance at this school is over fifteen hundred, 
with over one hundred instructors. Its endowment 
is over $1,000,000, and its school plant and farm 
land is valued at $635,000 more. Its effect upon 
the welfare of the race it was founded to help 
is very great, and with Hampton Institute, it has 
had an undoubted influence for good upon many 
thousands of colored people who have received its 
instructions only as transmitted to them through 
others. Dr. Washington himself is a most notable 
example of the power of Christian education to 
lift the Negro from slavery of body and mind 
and soul to the plane of an American citizen of 
the highest type. Some years after he became 
president of Tuskegee, a most surprising recog- 
nition of his work came in the bestowment upon 
him of an honorary degree of Master of Arts — 
surprising because this was the first instance 
where a New England College had conferred an 
honorary degree upon a black man. It was the 
more astonishing that it should have been given 
to Mr. Washington by that most aristocratic and 
conservative of institutions, Harvard University, 
the pride of New England and of the city of 
Boston, a city which scarcely half a century before 
had dragged through her streets William Lloyd 
Garrison, one of her own most brilliant sons, 
because of his advocacy of the freedom of the 
slave, and had called out the State militia and 



248 MISSIONARY HISTORY 

the Federal troops that one defenseless escaped 
slave, Antony Burns, might be returned to his 
master. In his response at the Harvard Com- 
mencement, Dr. Washington said this, which 
marks the high standard of his purpose for the 
betterment of his race: 6 "In the economy of 
God, there is but one standard by which an in- 
dividual can succeed, there is but one for a race. 
This country demands that every race shall meas- 
ure itself by the American standard. By it a 
race must rise or fall, succeed or fail, and in 
the last analysis sentiment counts for little. Dur- 
ing the next half century or more my race must 
continue passing through the severe American 
crucible. We are to be tested in our patience, 
our forbearance, our perseverance, our power to 
endure wrong, to withstand temptation, to econo- 
mize, to acquire and to use skill; in our ability 
to compete, to succeed in commerce, to disregard 
the superficial for the real, the appearance for 
the substance ; to be great and yet small, learned 
and yet simple, high and yet the servant of all." 
And his aim in his educational work was thus 
expressed by him: 7 "The millions of colored 
people in the South can not be reached directly 
by any missionary agent, but they can be reached 
by sending out among them strong selected young 
men and women, fitted by a suitable training of 
head and hand and heart, to live among them 
and to show them how to lift themselves up." 

• " Up from Slavery," p. 800. 7 « Under Our Flag,"* p. 24. 



NORTH AMERICA 249 

And that they can thus lift themselves up is 
an accomplished fact. The Rev. B. F. Riley, 
D. D., of Birmingham, Alabama, in a recent work, 
thus summarizes something of what has been ac- 
complished: 8 " Booker Washington began at 
Tuskegee in a chicken-house for a schoolroom, 
with a blind mule, and one hoe and a few acres 
of land, and that poor, at a time when prejudice 
against the Negro was supreme, and evolved from 
contemptible conditions like these the greatest 
Negro industrial institution in the world, with 
its more than a hundred buildings of architec- 
tural attractiveness, all built with materials manu- 
factured by the students themselves and erected 
'by these same students, and with its halls yearly 
thronged by from 1,400 to 1,500 students. Boyd, 
assuming to establish a publishing plant in Nash- 
ville, without a cent of capital, and yet succeed- 
ing in the erection of a plant within a few years, 
iiaving a capital stock of more than $40,000, with 
authorized stock of $100,000, and with deposits 
of $132,000 ; Groves, working at forty cents a day 
on a potato farm in Kansas, and now worth 
$100,000, and the acknowledged potato king of 
Kansas; Preston Taylor, the preacher-financier 
of Nashville, originally a slave lad from Louisi- 
ana, now worth $250,000; R. F. Boyd, a country 
lad reared on a farm in Giles County, Tennessee, 
now one of the most skillful surgeons in Nash- 
ville, irrespective of color, and a man who has 



8 "The White Man's Burden" — B. F. Riley. 



250 MISSIONARY HISTORY 

amassed a fortune; Harry Todd, of Darien, 
Georgia, once a slave, but now worth $600,000, 
the wealthiest Negro in Georgia, and hundreds 
of others that might be named, are illustrations 
of what the Negro has accomplished. Yet a little 
more than a generation ago some of those whose 
names and successes are here recorded were 
slaves in cramped quarters on Southern planta- 
tions. Each has met every adverse condition 
raised in his way, has conquered it, and has be- 
come an accomplished success.' ' 

And Paul Laurence Dunbar, a Negro leader 
with the poet's vision in his soul, has thus voiced 
the aspiration of all the leaders of his race for 
those whom they are slowly leading out of the 
darkness and degradation of the past into the light 
toward which they are so painfully toiling. Listen 
to him as he sings : 

" Slow moves the pageant of a climbing race; 
Their footsteps drag far, far below the height, 
And, unprevailing by their utmost might, 
Seem faltering downward from each hard won place. 
No strange, swift-sprung exception, we; we trace 
A devious way through dim, uncertain light; 
Our hope, through the long vistaed years, a sight 
Of that our Captain's soul sees face to face. 
Who, faithless, faltering that the road is steep, 
Now raiseth up his drear, insistent cry? 
Who stoppeth here to spend a while in sleep, 
Or curses that the storm obscures the sky? 
Heed not the darkness round you, dull and deep, 
The clouds grow thickest when the summit 's nigh." 



CHAPTER XV 

north amekica 

The Indian, Mountaineer, and Mormon Problems 

Something has been already said (Chapter VI) 
as to the early history of Christian missions to 
the American Indians. The work of the Jesuit 
and the Dominican missionaries in Canada, of 
the pastors of the Churches of New England, 
New Amsterdam, the Jerseys, and Virginia, with 
the self-sacrificing efforts of Brainerd, Eliot, Ed- 
wards, the Mayhews, and others, have been briefly 
described. As white settlements multiplied and 
the wilderness was pushed farther and farther 
back from the Atlantic Coast, the Eed Man sul- 
lenly retreated, not without fierce struggles to 
hold what he naturally deemed his own. But 
while the skill and the overwhelming numbers of 
the colonists could have but one result, the atti- 
tude of enemies into which both races were forced 
could not but lessen the sense of responsibility 
on the part of the white man for the spiritual 
welfare of the Indian. Yet the fact that the first 
Bible and one of the earliest books printed in 
America (Eliot's Indian Bible, 1661) was printed 
in an Indian dialect will never lose its interest or 
significance. 

The relation of the United States Government 

251 



252 MISSIONARY HISTOEY 

to tlie Indian has been divided into three periods, 
the Colonial, the National, and the Modern. 

x The Colonial period was characterized by con- 
stant war, bloodshed, and rapine, the clashing of 
the two forms of life, the barbaric and the civi- 
lized, producing disturbances that could have been 
avoided only by the withdrawal of the white man 
from the new continent which he had just dis- 
covered. Yet it is to be said that many of the 
worst so-called Indian wars were the result of 
the mutual jealousy and hatred of the white men 
of different nations as they strove for supremacy 
in the magnificent arena of the New World. 

The National period of the Government re- 
lation to the Indian has been called a "century 
of dishonor.' ' Peace with the Indian was im- 
possible because of the insatiate greed of the 
settler for the Indian's land. Treaties were made, 
promising their lands to the Indians "while water 
ran and grass grew," but the ink with which the 
treaties were written was scarcely dry before the 
unrestrained and unrestrainable settlers would 
proceed to violate their terms. This invariably 
led to acts of revenge on the part of the Indians, 
and then followed war. 

The Modern period of our relations with the 
Indians began with the first term of General Grant 
as President. The great soldier was the first to 
inaugurate a "Peace Policy" with the Indians 
(1870). He advocated their civilization, the edu- 

1 "The Frontier," p. 194. 



NORTH AMERICA 253 

cation of their children, and the fulfillment of 
treaty obligations. He appealed to Christian peo- 
ple to assist in the amelioration of their condi- 
tion. , In pursuance of his wish the "Indian 
Rights Association" was formed, whose work is 
"to spread correct information, to create intelli- 
gent interest, to set in motion public and private 
forces which will bring about legislation and, by 
public meetings and private labors, to prevent 
wrongs against the Indians and to further good 
works of many kinds for him. ' ' It has a supple- 
mentary body in the "Woman's National Indian 
Association," which deals philanthropically and 
from a religious standpoint with the Indians. 
The results of this "Peace Policy" have been 
splendid. Indian outbreaks are less frequent. 
Military outposts have been turned into schools. 
Savage and barbarous customs are giving way to 
the arts of civilization. 

The schools at Hampton, and the Indian In- 
dustrial and Training School maintained by the 
Government at Carlisle, Pa., are doing fine work 
in educating leaders for their race from among 
the Indian students who resort to them. 

The Christian Churches of America also main- 
tain distinctively religious work among the In- 
dians. The Catholic Church claims an Indian pop- 
ulation of 200,000, but includes Alaska in these 
figures. The Protestant Episcopal Church has 
work in fourteen States and Territories. The 
Baptists report work among fifteen tribes. The 



254 MISSIONAEY HISTOEY 

Methodists support thirty-three Indian missions. 
The Presbyterian Church has missions in fourteen 
States and Territories, exclusive of Alaska. The 
Eeformed (Dutch) Church has flourishing mis- 
sions in Oklahoma, Indian Territory, and New 
Mexico, and other denominations are represented 
in this field. 

The roll of those who have given their lives 
to the conversion of the Indians is a long and 
noble one, reaching from the Jesuit fathers, 
Jogues and Joliet and Marquette, down to the 
present day. Of the earlier Protestant mission- 
aries we can mention only two, Marcus Whitman 
and Edgerton E. Young. 

Dr. Whitman was appointed in 1834 by the 
American Board as a missionary to the Nez 
Perces and Flathead tribes in Oregon. After a 
preliminary journey of exploration and a return 
East to make his report, Dr. Whitman married 
and, in 1836, with his bride and his fellow-mission- 
aries, the Eev. and Mrs. H. H. Spalding and Mr. 
W. H. Gray, commenced their long and perilous 
journey. After many months of travel by wagon, 
boat, and pack train, they reached their distant 
station at Waiilatpu, about twenty-five miles from 
Fort Walla Walla, and almost on the present 
border line between the States of Washington and 
Oregon. At that time the term Oregon comprised 
the area of the present States of Oregon, Wash- 
ington, and Idaho, a part of Western Montana, and 
a part of Southwestern Wyoming, an area almost 



NORTH AMERICA 255 

thirty-two times as large as Massachusetts. There 
were then but fifty Americans in that whole region, 
where now there are over a million inhabitants. 
Then the Indian population was not less than one 
hundred thousand, now it is twenty thousand. 
The houses of the missionaries were most primi- 
tive. All cooking was done over an open fire. 
Horse-flesh formed their principal meat. Mail ar- 
rived from the Eastern States about twice a year, 
and a letter was frequently twelve months on its 
way — a longer time than would now suffice to 
bring a message from the most distant point 
reached by the world's postal system. Their mis- 
sion at first, ■ however, prospered. The Indians 
were brought under instruction, a Presbyterian 
Church was formed, and much was done toward 
establishing the pursuit of agriculture among the 
natives. 

But it was a very special service that Dr. 
Whitman rendered to the United States which 
has made his name famous. The Hudson Bay 
Company then controlled the whole of the Ore- 
gon country and discouraged all emigration and 
settlement from the States, desiring to bring it 
under the permanent control of Great Britain. 
The claim of the United States was based upon 
the Louisiana Purchase, which gave us title to 
all the country drained by the Columbia River. 
News came, however, that the United States Gov- 
ernment was planning to exchange that claim for 
certain Newfoundland fishing rights, and Dr. 



256 MISSIONARY HISTORY, 

"Whitman resolved to go to Washington and lay 
the real state of the case before the President 
and Government. His famous ride across the 
Rockies in the dead of winter can not here be 
described, but at the cost of untold peril and 
hardship it was made. Five months after leav- 
ing his station he reached Washington (March 3, 
1843), and urged the value of the new country 
upon President Tyler, Mr. Webster, and other in- 
fluential men. The next season he returned to 
Oregon with a large company of emigrants, com- 
posed of eight hundred people, fifteen hundred 
cattle, and two hundred wagons. This immense 
caravan was brought safely to the Columbia River, 
and the possibility of settlement being thus demon- 
strated, Oregon was saved to the United States. 
It is sad to relate that, after this unexampled 
heroism and perseverance, Dr. Whitman's mis- 
sion was broken up by the Indians, who were 
aroused to opposition by the Jesuits and Hudson 
Bay Company's people. In 1847 the missionaries 
and settlers were attacked, many killed or made 
prisoners, and the enterprise was abandoned for 
many years. In recent years a memorial to the 
man and his work has been erected in the found- 
ing of Whitman College in the city of Walla 
Walla, now a flourishing town of over ten thou- 
sand inhabitants. Thus his memory and his in- 
fluence still live. 

One other pioneer missionary to the Indians 
of the Northland claims our attention — Edgerton 



NOETH AMEEICA 257 

E. Young. His work lay with the tribes of the 
Far North, along the shores of the great Hudson's 
Bay and the surrounding wilderness. Long and 
bitter winters, few and scattered tribes and vil- 
lages, indifference and hostility — all these were 
difficulties that he met bravely and patiently, fol- 
lowing his converts and meeting his distant ap- 
pointments by canoe and dog train, allowing no 
hardship to daunt him and no difficulty to dis- 
courage him. We name him indeed as one only 
of a noble line of men who in the dark and dis- 
tant places of our own land have witnessed for 
the Christ and planted the cross, whether amid 
the drifting snows of the North or the life-sap- 
ping heat of the Southern latitudes. And these 
efforts have not been in vain. Secretary Wil- 
liam E. Strong, of the American Board, in re- 
viewing the history of their missions to the North 
American Indians, says: 2 "In spite of all ob- 
stacles and interruptions and the difficulties of 
the Indians' nature and life, solid results are 
evident. Some tribes are now fairly to be called 
civilized, having all the customs, laws, and insti- 
tutions of Christian States and communities. In- 
dustry and thrift have been instilled into natures 
predisposed to idleness. Thousands have been 
won to the Christian way and gathered into 
Church membership. And in all the missions 
there are shining examples of Christian character 
and life. The cause of temperance, which touched 



8 "Story of the American Board," p. 64. 

17 



258 MISSIONARY HISTOEY 

the Indian's besetting sin, has so far advanced 
in some of the nations, notably the Cherokee and 
Choctaw tribes, that the general sentiment of the 
people is against the sale of intoxicating liquors 
within their boundaries. 

We must, therefore, reckon as conspicuous 
among the missionary achievements of the period 
these Indian missions, wherein a heroic and de- 
voted company have proved themselves true wit- 
nesses of Christ and to His needy ones ; in the very 
spirit of their Master they laid down their lives 
for those who were often their enemies. ' ' 

The Appalachian Mountaineebs 

The mountaineers of the Appalachian region 
present one of the most interesting subjects of 
mission work in our land. We find in them the 
anomaly of Americans of splendid ancestry and 
undoubted excellencies of character so deterio- 
rated, through force of unfavorable conditions, 
as to have reverted to what their ancestors may 
have been in the most uncivilized parts of Ire- 
land and Scotland centuries and centuries ago. 

31 l The territory occupied by these mountain- 
eers lies principally in the States of North Caro- 
lina, Tennessee, Kentucky, and West Virginia. 
The entire region has been estimated to be five 
hundred miles long by two hundred and fifty 
miles wide, and by the census of 1900 had a popu- 
lation of about 2,600,000. Two distinct and sep- 



s ** Presbyterian Home Missions," p. 170. 



NORTH AMERICA 259 

arate classes of people occupy this district. First, 
there is the i valley folk,' an intelligent, culti- 
vated class, living on fertile farms along the 
river banks or beside railroad tracks, and pos- 
sessing the usual comforts and advantages of 
civilization. In the second place is the true moun- 
taineer, who lives in his cabin home remote from 
the villages and back in the troughlike valleys 
and upon the mountain sides. With great diffi- 
culty he makes a livelihood by the practice of 
rude agriculture and by hunting. The number 
of this class is about 2,000,000. The poverty of 
this people and their primitive mode <of life and 
laxity of morals is pitiable. The women do much 
of the field work as well as care for the house- 
hold and the family. Their homes are rude log 
cabins, one room usually sheltering the entire 
family, however large. Educational opportunities 
have been most meager. Religious facilities are 
but little better. Their preachers are ignorant, 
unlearned, and often immoral. As the people be- 
come better used to the missionaries' methods 
they much prefer them. "He don't rant none 
and he do n't rave none, and he do n't rare none ; 
he just says it out so plain as the young 'uns can 
understand" was the favorable criticism on a 
Presbyterian minister. 

The morality of these mountaineers is ex- 
tremely loose. To kill a revenue officer is a laud- 
able act — why should the Government tax their 
whisky stills? Family feuds are carried on to 



260 MISSIONARY HISTORY 

the third and fourth generations, often continu- 
ing until the men of one family or the other are 
exterminated. Purity is sadly lacking and ille- 
gitimate children are not considered especially 
disgraceful. But with all these debasing qualities 
the mountaineer has many redeeming traits of 
character, inherited from their ancient ancestry, 
which still abide, though buried under genera- 
tions of neglect and abuse. 4 What Thomas 
Guthrie said of the people of the north of Ireland 
may be said of this people. "They have Scotch 
faces, Scotch names, Scotch affections, and more 
than Scotch kindness," and deep down in their 
natures still abides the Scotch-Presbyterian love 
of learning, faith in God, reverence for His Word, 
strong moral fiber, and aspirations for nobler and 
better things. Such is the race from which sprang 
Andrew Jackson and Abraham Lincoln and many 
another man of force and vigor of character. 
Small wonder is it that when "the nobler and 
better things" are brought to them by mission- 
aries from the outside world, they receive a warm 
welcome and hearty appreciation. 

The Presbyterians (North) commenced work 
among these people in 1879, establishing in that 
year a mission school near Concord, N. C, under 
the care of Miss Frances E. UfTord. Their work 
now extends over the mountain regions of North 
Carolina, Tennessee, Kentucky, and West Vir- 
ginia. The Reformed Church in America began 

* " Presbyterian Home Missions," p. 174. 



NORTH AMERICA 261 

work in 1900, locating its first mission at McKee, 
Ky., which has now grown to a successful mis- 
sionary center with out-stations at several points. 

The Baptists, Methodists, Southern Presby- 
terians, and other bodies have also flourishing mis- 
sions to this people. 

The chief educational institution among these 
mountaineers is Berea College, at Berea, Ken- 
tucky, which was organized in 1855 and now pos- 
sesses grounds and buildings worth $150,000, with 
an endowment of over half a million. A thou- 
sand pupils are in attendance, and " extension 
work, ' ' including traveling libraries, lectures, and 
social settlements, has been instituted to reach 
points in the mountains too distant or difficult of 
access for immediate influences. 

The Moemon Question 

c The only one of the non-Christian faiths 
which constitutes a real and active menace to 
our nation is the "Church of Latter Day Saints 
of Jesus Christ," popularly known as Mormon- 
ism. This communion has increased since 1890 
by 38% of the religious growth of the entire 
population as against 28% in the Protestant de- 
nominations and 21% in the Roman Catholic 
bodies. The total number of its members is over 
300,000. It claims control, or the balance of 
political power, in Utah, Idaho, Wyoming, Ne- 
vada, Oregon, Colorado, Arizona, Oklahoma, and 

6 "Conservation of National Ideals," p. 132. 



262 MISSIONARY HISTORY 

New Mexico. In six of those States it constitutes 
one-third of the total population. Its chief danger 
to the Nation lies in its political and govern- 
mental aspirations, in the supreme allegiance of 
its members to the Church rather than to the 
Nation, and in their absolute obedience to the 
commands of the Church in voting, colonizing, and 
every other detail of their lives. The political 
designs of the hierarchy are clearly set forth in 
their articles of faith, in which it is stated that 
"all merely human religions or political institu- 
tions, all republics, states, kingdoms, and em- 
pires must be dissolved, the dross of ignorance 
and falsehood be separated and the golden prin- 
ciples of unalloyed truth be preserved <and blended 
forever into the one consolidated, universal, eter- 
nal government of the Saints of the Most High." 

It is not necessary to recount the familiar his- 
tory of this powerful delusion, from the discovery 
of the "golden plates" by Joseph Smith, the half- 
epileptic prophet of Nauvoo, until the day when, 
driven out of community after community in the 
settled East, they fled, like the false prophet of 
Moslemism, and migrated (1847) to the Great Salt 
Lake of Utah, where their wonderful system has 
firmly established itself. Nor can we pursue their 
later history, or show how their great power and 
worldly prosperity has been attained. We can 
only outline some of its essential features. 

6 " Ecclesiastically, Mormonism is an organized 

« "Presbyterian Home Missions," pp. 150-154. 



NOETH AMERICA 263 

hierarchy of the most despotic character. It is 
both a Church and a State, under the supreme 
control of a hierarchy whose powers and pre- 
rogatives have never been excelled by any other 
religious sect or order. Mormonism as an ecclesi- 
astical despotism out-Jesuits Jesuitism. This ec- 
clesiastical system is supported principally by 
tithing. Rich and poor must give their tenth to 
the Church, and millions of dollars are thus raised 
for the support of this monster octopus, which 
holds the spiritual, social, and political lives of 
its adherents in its hands. 

"Theologically, Mormonism is made up of a 
most singular congeries of dogmas and absurdi- 
ties; some coined from the ignorant and pre- 
sumptuous brain of the impostor Smith; some 
gathered from the ancient Gnostic and Platonic 
theories in reference to the creation of the world 
by arons or the moving element in water; some 
derived from the Brahmin mysticism on the sub- 
ject of the independence of God; some from the 
slough of Mohammedan sensualism; some from 
Oriental theories in reference to the transmigra- 
tion of the soul; and a few from the pure and 
divine revelations of the Bible. Compared to 
such conglomerations 'even the ancient heathen- 
isms of Greece and Rome were beautiful, instruc- 
tive, and elevating.' 

"Socially, Mormonism is a dark blot upon 
Christian civilization. Its doctrines of polygamy 
and 'spiritual wives' have brought forth terrible 



264 MISSIONARY HISTORY 

fruits. When Utah was admitted to the Union, 
constitutional restrictions and State laws were 
adopted prohibiting polygamy, but it is claimed 
by missionaries and others who live in Utah, and 
who do not simply see Mormonism on dress 
parade for a day in Salt Lake City, that the con- 
stitutional and legislative enactment against po- 
lygamy are a dead letter and are not enforced 
by the Mormon officials. It is this which makes 
imperative an amendment to the Constitution of 
the United States against polygamy. Polygamy 
would then become a national crime, and the 
National Government would enforce the law 
against it and punish its offenders. 

"Politically, Mormonism is a grave peril to 
any Government under which it exists. It has 
always exercised civil powers and prerogatives 
and has frequently boasted that its authority 
would become supreme in the United States. By 
means of a systematic colonization and the rapid 
increase of population through plural wives, the 
Mormon Church already holds the balance of 
power in seven or eight Rocky Mountain States 
and Territories, and boasts that it will not only 
hold this balance of power in these States, but 
will soon dictate its own terms to the National 
Government. ' ' 

7 The missionary forces of the Mormon Church, 
upon which this system relies for its constant and 
aggressive force, serve absolutely without pay 

7 " Conservation of National Ideals," p. 136. 



NOKTH AMERICA 265 

or reward and yield unquestioning obedience to 
any command of the Church, whatever of sacrifice 
or effort it may entail. Over two thousand mis- 
sionaries are sent out each year to visit every 
town and hamlet and house in the region to which 
they go and to talk to each person, if possible, at 
least twice. Two by two they go forth through 
this and all foreign lands, even to Japan, the 
Hawaiian Islands, Tahiti, New Zealand, Samoa, 
and Australia. By systematically being "all 
things to all men," offending none by harsh or 
repellent doctrines until seemingly drawn into 
the Church, they are adding to their numbers at 
the rate of thirty-eight percent of the religious 
growth of the entire population. Surely these 
facts deserve the deepest consideration from the 
viewpoint of home missions and the welfare of 
our Nation. 

"Congregational missionaries were among the 
pioneer workers in Utah. They exposed Mormon- 
ism, its inherent depravity, its fanaticism, its anti- 
American ways, and its corrupting influences upon 
the adjacent Territories, in such a way as to ar- 
rest the attention of Congress, arouse the Prot- 
estant Churches, enlist the public press and the 
two great political parties." 

Besides the Congregationalists, the other re- 
ligious denominations at work among the Mor- 
mons are the Presbyterians, Episcopalians, 
Baptists, Methodist Episcopal, Christians, Luther- 



266 MISSIONARY HISTOEY 

ans and others. The Presbyterians and Meth- 
odists lead the other Protestant denominations 
in the number of their missionaries, missions, 
schools, Church members, and scholars.' ' The 
methods used by all in common are evangelistic 
work, the formation of Churches, and the main- 
tenance of Christian schools and academies, in 
which the Mormonizing tendencies of the public 
schools are counteracted. 

The progress of the work, however, is as yet 
but inadequate to the need. In Utah, for instance, 
so late as 1912, there were only about two hundred 
Protestant Churches and missions, with about one 
hundred missionaries and from eight to ten thou- 
sand members, and with fifteen hundred or two 
thousand pupils in the mission schools and acade- 
mies. At about the same time, the Mormon popu- 
lation of eleven Eocky Mountain and Coast States 
included upward of 750,000 people, 212,000 of 
which were in Utah. Surely the Christian forces 
are still far from sufficient to till this great field. 

As Dr. Ward Piatt says in "The Frontier:" 
8a We can never succeed in Utah save by expensive 
methods. We must strongly reinforce the Boards 
working there. Present provision is inadequate. 
This kind goeth not out but by extraction. Enough 
has been accomplished to show that the investment 
is well worth making now. ' ' 



s " The Frontier," p. 136. 



CHAPTEE XVI 

noeth ameeica 

The Immigeation Peoblem 

"'The greatest migration of people in historic 
times has taken place within the memory of per- 
sons now living. Its principal goal has been the 
United States. In the years of recorded immi- 
gration from 1820 to 1910 over twenty-eight 
million (28,772,880) have come, and ten million 
within the last ten years — a million a year. The 
only parallel suggested is the great movement of 
barbaric tribes which overran Europe and finally 
submerged the Western Eoman Empire. But the 
contrast between that migration and ours is very 
striking. The migration which peopled modern 
Europe was a matter of centuries, ours of dec- 
ades ; for them a river, & mountain chain was a 
barrier; in our case a continent, even an ocean 
is no obstacle. All estimates of the numbers of 
that ancient invasion are vague, but historians as 
a rule reckon them in tens of thousands, for the 
whole Burgundian nation 80,000, for the Vandals 
no more, for the Visigoths when they conquered 
Spain, not over 30,000 warriors.' * But the num- 
ber of our emigrants, even back in 1820, when 



1 "Our People of Foreign Speech," p. 12. 

267 



268 MISSIONARY HISTORY 

the records were first kept, was over 8,000; in 
1830, 23,000; in 1840, 84,000; in 1850, 310,000; in 
1880, 457,000; in 1890, 455,000, and during the 
last ten years at the average rate of a million 
a year. 

The contemplation of such numbers is star- 
tling. Take this "million a year," separate it 
into its component parts according to nationali- 
ties, and 2 "you would have in round numbers 
twenty-two Italian cities of 10,000 people, or 
massed together a purely Italian city each as large 
as Minneapolis, with its 220,000. The various peo- 
ples of Austria-Hungary, Bohemians, Magyars, 
Jews, and Slavs, would fill twenty-seven and one- 
half towns, or a single city nearly as large as 
Detroit. The Jews, Poles, and other races fleeing 
from persecution in Russia would people eighteen 
and one-half towns or a city the size of Provi- 
dence. For the remainder we should have four 
German cities of 10,000 people each, six of Scandi- 
navians, one of French, one of Greeks, one of 
Japanese, six and a half of English, five of Irish, 
and nearly two of Scotch and Welsh. Then we 
should have six towns of between 4,000 and 5,000 
each, peopled respectively by Belgians, Dutch, 
Portuguese, Roumanians, Swiss, and European 
Turks; while Asiatic Turks would fill another 
town of 6,000. We should have a Servian, Bul- 
garian, and Montenegrin village of 2,000 ; a Span- 
ish village of 2,600 ; a Chinese village of 2,100 and 



2 " Aliens or Americans," pp. 21, 22. 



NORTH AMERICA 269 

the other Asiatics would fill up a town of 5,000 
with as motley an assortment as could be found 
under the sun. We are not, however, done with 
the settling as yet, for the West Indian immi- 
grants would make a city of 16,600, the South 
Americans and Mexicans a town of 5,000, the 
Canadians a village of 2,000, and the Australians 
another, leaving a colony of stragglers and strays, 
the ends of creation, to the number of 2,000 more. 
Place yourselves in any one of these hundred odd 
cities or villages thus peopled without a single 
American inhabitant, with everything foreign, in- 
cluding religion; then realize that just such a 
foreign population as is represented by all these 
places combined has actually been put somewhere 
in this country within a twelvemonth, and the im- 
migration problem may assume a new aspect and 
take on a new concern." Nor must we forget 
that to this large original immigration there is 
added an enormous increase by the high birth rate 
characteristic of most of the immigrant peoples. 
In many of our cities anywhere from sixty to 
eighty per cent of the entire population is com- 
posed of immigrants of the first generation and 
their children. 

To what part of our country do these incom- 
ing millions go? By far the greater portion of 
"the million a year" enter the United States 
through the great port of New York, for 878,052 
out of the 1,218,480 of the total immigration of 
1914 passed through the gates of Ellis Island. 



270 MISSIONARY HISTORY; 

Whither did they go? An enormous proportion 
stayed very near to their point of debarkation. 
Ninety per cent remained in New York (city and 
State), Pennsylvania, and the North Atlantic 
States. The Southern States got but four per 
cent; the great West, where we think so many go, 
also got only four per cent; the South Central 
States, one per cent, and the remainder went to 
various sections. The very part of the country 
that most needs the help of the immigrants and 
has most room and work for them got but a small 
fraction of their service. The great cities of the 
North Atlantic, already overcrowded with a popu- 
lation that they can scarcely sustain, retained nine 
out of every ten persons entering the country as 
immigrants. No wonder that Commissioner-Gen- 
eral Sargent of the Bureau of Immigration said, 
even seven years ago (Report for 1905) : 3 "The 
importance is again urged of undertaking to dis- 
tribute aliens now congregating in our large cities 
to those parts of the United States where they 
can secure employment without displacing others 
by working for a less wage, and where the con- 
ditions of existence do not tend to the fostering 
of disease, depravity, and resistance to the social 
and political security of the country. The Bureau 
is convinced that no feature of the immigration 
question so insistently demands public attention 
and effective action. The evil to be removed is 
steadily and rapidly on the increase, and its re- 

8 "Aliens or Americans," p. 104. 



NORTH AMERICA 271 

moval will strike at the root of tlie fraudulent 
elections, poverty, disease, and crime in our large 
cities, and, on the other hand, will largely sup- 
ply the increasing demand for labor to develop the 
natural resources of our country. It is impos- 
sible, in the opinion of the Bureau, to overesti- 
mate the importance of this subject as bearing 
upon the effect of immigration on the future wel- 
fare of this country. " 

4 "Our great cities are thus the strongholds of 
our alien populations. Chicago has nearly 77% 
of foreign stock; Milwaukee has nearly 83%; 
Detroit, 77%%, while New York, Cleveland, and 
Sian Francisco are not far behind. Following 
them come Buffalo, St. Paul, Boston, Jersey City, 
Minneapolis, Newark, Rochester, Providence, 
Pittsburg, St. Louis, Cincinnati, Toledo, and 
Philadelphia. Each of these cities has a popula- 
tion exceeding 100,000, more than one-half of 
which is of alien blood. Thus in all these chief 
cities of the land the foreign elements hold not 
only the balance of power, but are an absolute 
majority of the citizens." 

And yet with such testimony as this, and much 
more from sources as (authoritative as though 
they were official, no "effective action" has yet 
been taken and our great cities groan under the 
overweight of care thus thrust upon them while 
the farming and less settled sections in vain call 
for the sturdy arms and willing hands of the 



**' Leavening the Nation," p. 265. 



272 MISSIONABY HISTOKY 

immigrant. This, too, is another of the bitter 
fruits of our debased and debasing political sys- 
tems that stand in the way of a wise rectifying of 
such conditions because their continued existence 
is to their own illegal or unpatriotic profit. 

But what of the essential character of this 
immigration, its potentiality as to citizenship and 
religion ? Is it 'all bad 1 Are there no foundation's 
upon which to build an enduring structure for 
personal or national righteousness ? Surely there 
are. Let us recollect that at one time almost all 
our colonists were immigrants, or the children of 
immigrants. Let us remember that even down to 
comparatively recent times our immigrants were 
the sinew &nd the blood of our land — -that with- 
out them not only material, but intellectual and 
even religious progress would have been impos- 
sible, or at least difficult. Let us also recall that 
even to-day, and not infrequently, we man our 
professors' chairs, fill our most influential pul- 
pits, edit our magazines and newspapers, and 
often seek as leaders for the intellectual and cul- 
tural, the financial and commercial development 
of our people, men not of American birth. 

There is also another side to this question* 
The earlier immigrants were from Northwestern 
Europe. The British Islands, Germany, France, 
Scandinavia, these were the countries whence 
came the original settlers and colonists of 
America, and for generations these countries 
poured into America their sons and daughters, 



NORTH AMERICA 273 

in a constantly increasing number, reaching in 
1851-71 the highest percentage they have ever at- 
tained — ninety-one per cent; of all the immigration. 
Then the tide turned — the peoples of Northwest- 
ern Europe of the Teutonic and Celtic races began 
to lose their preponderance. They are still and 
ever more rapidly losing it, and their place is 
being taken by peoples of the Iberian and Slavic 
races, by the Italian, Greek, Portuguese, Spanish, 
Syrian, Bohemian, Bulgarian, Hebrew, Lithuan- 
ian, Polish, Russian, Slovak, and many like peo- 
ples, all most dissimilar in their characteristics 
to those who had preceded them. 

Till 1880 the immigration of these Iberian and 
Slavic races were almost negligible. Since then 
it has been increasing by leaps and bounds. 5 In 
the past five years nearly 1,000,000 South Italians 
have entered the United States. During the same 
time nearly 750,000 Russian Jews reached our 
shores. The same is true of the Hungarian and 
Slav immigration. In 1869 not one per cent of 
the total immigration came from Austria-Hun- 
gary, Italy, Poland, and Russia, while in 1902 the 
percentage was over 70%. In 1869 nearly three- 
quarters of the total immigration came from the 
United Kingdom, Grermany, France, and Scandi- 
navia ; in 1902 only one-fifth was from those coun- 
tries. The proportion has held nearly the same 
since. 

But what difference does this source of immi- 



6 "Aliens or Americans," p. 129. 

18 



274 MISSIONAKY HISTOKY 

gration make? Why welcome the Englishman 
and Irishman, the Scotchman, "Welshman and 
Frenchman, the Norwegian, the Dane, the Hol- 
lander, and the German, and look with such sus- 
picion upon the Italian, the Hebrew, the Pole, and 
the Slav? Simply because of the character and 
training of these people. "We do noit say that 
an Italian may not make as good a citizen as an 
Irishman, or that a Jew must necessarily be worse 
than any Gentile, but this we know and can not 
avoid considering, that there are racial, tempera- 
mental, educational, and religious differences be- 
tween the peoples of Northwestern Europe and 
those from Southern Europe and Eastern Europe 
and Asia that make the task of assimilating the 
latter into component parts of our body politic 
a vastly more difficult matter than it has been 
with iihe earlier immigrants. The Anglo-Saxon 
and Teutonic races are the people who made 
America. The immigrants, even of later genera- 
tions, often had ties as strong to draw them here 
as were those which held them to the mother- 
land; and were frequently moved by much the 
same motives as urged their forefathers or their 
predecessors to cross the ocean to find homes in 
the New World. The general character of our na- 
tional life, our institutions, our laws and customs, 
our intellectual culture, our religious faith, was 
by no means strange to most of them. They very 
quickly fell in with us and were soon one with 
those who had preceded them by immigration or 
birth. 



NORTH AMEEICA 275 

But these peoples of foreign speech who are 
now coming to us in such abundance have no such 
common heritage. Their ideals of personal lib- 
erty, of national life, of religious thought, of the 
purpose of education and advancement, of the 
use of wealth are all different from ours. Many 
of them come from lands where they and their 
forefathers have endured centuries of oppression 
and injustice ; from the ghettos of Russian cities, 
from the 'overcrowded towns and villages of 
swarming Italy, from the hard, monotonous, and 
poorly paid labor of Eastern Europe, from the 
altogether different ideals and conditions of 
Oriental and Asiatic lands. They come, for a 
large part, mainly for the material benefits, the 
larger wages, the easier living that they have been 
led to expect in America. And very many come 
here with the avowed intention of remaining only 
till they can amass that which to them is wealth, 
and with which they can return to their old homes 
to live "like nabobs among paupers." With the 
best of intentions and with the purest of motives, 
those who make up the volume of this "new im- 
migration" as it has been called, have very much 
to learn to make them safe or desirable members 
of American society, and to use wisely and sanely 
the tremendous power of the franchise which, 
with perhaps less wisdom than they would have 
exercised could they have foreseen the present 
conditions, our forefathers made to be the in- 
alienable inheritance of every American citizen. 



276 MISSIONARY HISTORY 

Very many also come here with entirely and 
often absurdly false ideas of the conditions of 
life in America. To some it is the fabled "El 
Dorado" where money is to be picked up in the 
streets, or wealth, unattainable under the hard 
economic conditions of their old homes, can be had 
for little toil. They must be taught that the laws 
of cause and effect, of supply and demand, of 
sobriety, industry, skill, and thrift rule in America 
as everywhere else in the world, and that success 
is attained only by those who conform to them. 

To others ours is a land of liberty indeed, only 
they spell "liberty" as " license/ ' and are sur- 
prised and even angered to find here a stable Gov- 
ernment which endeavors at least to mete out 
justice to high and lowly alike. To teach such 
the fundamental laws of the American ideal of 
democracy is an essential task, but one that is 
becoming daily more difficult because of its con- 
stant neglect among our own people. As says 
Professor Rauschenbusch : 6 " There is no deny- 
ing the fact that our democracy has been weak- 
ened in recent years, both in our political life 
and in our social intercourse. In politics the will 
of the people has been so persistently frustrated 
that every successful assertion of it has been 
hailed as a great triumph. In social life the ex- 
tremes of wealth and poverty have grown wider 
and wider apart, and the sense of equality has 
been put to an ever greater strain by the solid 
facts of life. Thus our democracy, which is an 

*** Conservation of American Weak," p. 106. 



NORTH AMERICA 277 

essential part of our Christianity and our Amer- 
ican ideals, is disintegrating, and we are all in 
danger of hypocrisy when we profess it with our 
lips and contradict it in our lives.' ' 

Others still come here, not as the immigrants of 
old, to find "Freedom to worship God," but seek- 
ing freedom to break away more fully than ever 
from whatever form of religious faith to which 
they may have been compelled to adhere in their 
old homes. 

The difficulty of it is that though there are 
many honest and God-fearing persons among 
these immigrants, yet there are also many, very 
many, who "leave their religion at home" and 
come to America with the thought that they are 
thus freed from all obligation to obey "Pope or 
Emperor, ' ' and who therefore resent any religious 
influence. 

Of the former religious affiliation of the greater 
part of these immigrants we have no official 
record, save where racial and religious charac- 
teristics are the same, as with the Hebrews, but 
it does not require a very exact knowledge to con- 
clude that the greater part of the Italian immi- 
grants are Roman Catholics ; that the Polish, Rou- 
manian, and other numberless races of Eastern 
and Southeastern Europe profess the same faith 
or that of its great sister communion, the Greek 
Church, and that the immigration from the British 
Islands (except Ireland) and that from Scandi- 
navia, Holland, and Germany, is almost solidly 
Protestant. 



278 MISSIONARY HISTORY 

The Lutheran World gives the following analy- 
sis of immigration with regard to religious affili- 
ations and ease of assimilation, which is suggest- 
ive. The figures have been corrected to read as 
for 1914. In the first class, which are those most 
easy to assimilate, are named the English (Re- 
formed), 52,000; Scotch (Reformed), 26,000; Ger- 
mans (Lutheran and Catholic), 80,000; Scandi- 
navians (Lutheran), 36,000; Irish (Catholic), 
34,000; Finns (Lutheran), 13,000; Slovaks (Luth- 
eran) , 26,000. In the second class, which are less 
easy to assimilate, are grouped the Magyars (Re- 
formed and Catholic), 45,000; Bohemians, etc. 
(Reformed and Catholic), 10,000; French (Re- 
formed and Catholic), 18,000, and the Ruthenians 
(Catholic), 26,000. The third and most difficult 
class is composed of the Poles (Catholic), 
123,000; the Italians (Catholic), 296,000, and the 
Jews (Hebrew), 158,000. The total for 1914 of 
the first class who, for the reasons stated, make 
the most desirable immigrants, was 267,000; of 
the second class, 99,000, and of the third or least 
desirable class, 557,000. Therefore, only about 
one-third of the immigrants were in any sense 
easily assimilable; two-thirds must be recon- 
structed socially, economically, and religiously 
to become desirable citizens. The magnitude 
of the problem is apparent, and the impor- 
tance of an intelligent and careful search for 
a practical and permanent solution of it is self- 
evident. 



NORTH AMERICA 279 

The Rev. Charles Stelzle is well known as an 
earnest and practical student of this whole ques- 
tion, and his words upon certain phases of this 
matter are worthy of our attention. In a recent 
book on this question, he says : 

*"In the immigrant problem, Protestant 
America is to be tested as never before. It is a 
problem which embraces all problems that have 
ever faced the Church. Problems physical, for the 
immigrant must be assimilated; problems educa- 
tional, for the immigrant must become an intelli- 
gent citizen; problems social, for the immigrant 
must find a larger, fuller life among us ; problems 
economic, for the immigrant must be taught the 
doctrines that are fundamentally in harmony with 
our American life and spirit; problems patriotic, 
for the immigrant must be led to see that upon 
him depends the future of his adopted country; 
problems religious, for the immigrant must learn 
that his spiritual interests are of the utmost im- 
portance. 

"In the solution of this question the Church in 
America needs all the wisdom which is given to 
the Church Universal as the result of her experi- 
ence in other generations. The task which lies 
before us requires a deeper study and a greater 
devotion than is found in mere sentiment, romance, 
or sociological interest, although these are all 
present and rightfully so. Neither must there be 
anything like narrowness of spirit, either in reli- 

1 "American Social and Religious Conditions," Charles Stelzle. 



280 MISSIONARY HISTORY 

gious or social teaching in daily life or in the 
method of work. The enterprise demands a states- 
manship of the highest order. It demands a com- 
prehensive study and an attack which must be 
country-wide. Indeed, it must consider not only 
the conditions found in America, but those that 
meet the immigrant on his native soil, for it is only 
as we came to know him there that we can intelli- 
gently direct him here." 

Indeed as says Edith H. Allen, another recent 
writer on this topic: "Our ideal for America is 
summed up in this — that it may increasingly be- 
come the Kingdom of God. What do we mean by 
' Kingdom'? St. Paul says, 'The Kingdom of 
God is righteousness and joy and peace in the 
Holy Ghost,' which being interpreted might read, 
the Kingdom — .Christ's rule on earth — will bring 
to all the Father's children the opportunity of 
knowing Him and His saving love expressed 
through Jesus Christ ; it will mean the transform- 
ing of human society, so that ignorance, greed, 
disease and injustice shall be overthrown ; so that 
'the bitter cry of the children' shall no longer 
be drowned by the whirr of the wheels of industry ; 
so that the sisterhood of women shall be estab- 
lished and that through the dominance of right- 
eousness, men shall cease to invoke war and strife, 
and released from crushing burdens, into life and 
labor shall come joy and an increasing sense of 
spiritual values. ' ' 2 

« "Home Missions in Action," Edith H. Allen, p. 135. 



NORTH AMERICA 281 

ut Efforts to serve the immigrant along re- 
ligions and social lines take a variety of forms. 

"At ports of entry many ^organizations — re- 
ligions and semi-religious — seek to extend the 
hand of fraternal helpfulness. For a description 
of the kind of work done by them, let us take 
as a typical example Ellis Island. About ninety 
men and women are at Ellis Island to render help- 
ful service to these immigrants. Some spend their 
entire time, others only a portion of it in this 
work. Some speak only one foreign tongue; oth- 
ers, several. Fifteen or twenty only are repre- 
sentatives of denominational organizations. Thus 
the Methodist Church has several missionaries, 
among them one for the Finns, of which 7,726 
arrived in 1910; the Reformed Church, for the 
Dutch (11,568 arrivals) ; the Congregational 
Church, for the Bulgarians (10,942 arrivals) ; 
and the Episcopal Church, for the English 
(24,795 arrivals). Other denominations in like 
way seek to reach such classes of immigrants as 
circumstances may suggest. 

"After they are admitted and have gone to 
their new homes, the home missionaries look them 
up and endeavor to establish churches among 
them, with pastors speaking their own tongue. In 
this way some thousands of churenes — uaptist, 
Congregational, Methodist, Presbyterian, etc. — 
have come into existence, although relatively few 
of the immigrants have been enrolled under these 



7 "A Bird's-eye View of Immigration and Missions.' 



282 MISSIONARY HISTORY 

names in foreign lands. Churches having large 
membership in European countries, like the 
Lutheran and the Reformed, of course welcome 
large numbers of their members into similar or- 
ganizations on this <side. It is recognized by all 
that foreign speech in American Churches is and 
ought to be temporary, but it seems an indis- 
pensable transitional phase. Little by little these 
polyglot Churches should be transformed into 
English-speaking Churches. 

"English-speaking Churches in various places 
and divers ways are seeking to serve the immi- 
grants at their doors. Some confine themselves 
to the effort to gather the children into the Sunday 
school; some provide opportunity for services in 
other tongues in their houses of worship; some 
maintain a parish visitor speaking the language 
of the foreigners they would reach; and some 
organize clubs and educational classes. 

"Social settlements very largely minister to 
foreign populations. In their efforts to educate, 
to furnish wholesome amusement, to secure sani- 
tary homes and workshops, to promote social jus- 
tice and neighborly good-will, they are rendering 
an important religious service. 

"Institutions of education specifically adapted 
to the needs of foreigners, in which the religious 
motive! and religious influence are uppermost, 
play a large part in the development of leaders — 
civic, social, and religious — among our foreign- 
speaking citizens. The American International 



NORTH AMERICA 283 

College, at Springfield, Massachusetts; the 
Schauffler Missionary Training School, at Cleve- 
land, Ohio; and the German Theological Sem- 
inary, at Dubuque, Iowa, are examples of schools 
of this class. 

"One of the most important services to be 
rendered the immigrant, and one to which all the 
above-named forms contribute, is that of estab- 
lishing a wholesome civic and social environment 
in which he may form his ideals, rear his family, 
and work out his and our destiny. No emphasis 
upon this point can be too strong. The Church, 
and all the organizations which have sprung from 
it, have no more imperative and important task 
than that of creating social conditions which shall 
protect, develop, and guide the stranger within 
our gates." 

To attempt to present statistics of the work 
done by the various Churches along the above 
lines, or to emphasize individual oases of men 
particularly eminent for their success with the 
immigrant and the alien, would be an almost 
impossible task, because of the constantly chang- 
ing conditions and factors of the question. Per- 
haps an exception can be made in the mention 
of the Rev. Charles Stelzle, of the Presbyterian 
Home Mission Board, and his work in the "Labor 
Temple" at New York, where a constant suc- 
cession of services and meetings, such as edu- 
cational classes, lectures, social gatherings, em- 
ployment committees, aids to the betterment of 



2S4 MISSIONARY HISTORY 

their physical needs, and other such instrumen- 
talities touching all the various points of their 
experiences, is being wonderfully blessed in reach- 
ing the hearts and winning the confidence of 
the people of the East Side. But even so, Mr. 
Stelzle himself would claim to be only a type of 
a large class of leaders who, by the practice of 
common sense Christianity, are reaching out and 
touching with healing power these weary and sin- 
sick and suffering strangers within our gates and 
others who, though not strangers to our land, are 
strangers to the covenants of promise in Jesus 
Christ. 

In general terms, however, it may be said that 
each of our large denominations, and many of 
the smaller ones, are doing all that their resources 
will permit to bring the gospel to our immigrant 
people. 

We may make mention of the work of one 
of these great Boards, the Home Missionary So- 
ciety of the Congregational Church, for the very 
reason that it is not exceptional, but typical. 
8 This Board, in 1910, carried on the work in 
twenty-six States and Territories and the constit- 
uent State societies (auxiliary to the main Board) 
in eighteen more. The number of missionaries, 
under commission for the whole or part of the 
year, was 1,692. They cared for 2,382 churches 
and preaching stations, connected with which were 
2,240 Sunday schools. Of these churches 343 held 



8 Report 1911. 



NORTH AMERICA 285 

services in foreign tongues. These tongues were 
German, Bohemian, Italian, Swedish, Danish-Nor- 
wegian, Welsh, Finnish, Armenian, Spanish, 
French, Syrian, Persian, Albanian, Greek, Por- 
tuguese, and Croatian — sixteen in all. The largest 
foreign work was carried on among the Swedish 
people, seventy-eight Churches using that lan- 
guage in their services. 

As to the success of such efforts in establish- 
ing permanent churches, we may quote the figures 
of five years ago regarding a few of the foreign- 
speaking churches in connection with several of 
our leading denominations. For instance: the 
Methodist Episcopal Church had 971 such 
Churches, with 92,000 members ; the Presbyterian, 
290 Churches, with 20,400 members ; the Baptists, 
551 Churches, with 16,500 members. The Lu- 
theran Church in America is almost wholly the 
outgrowth of immigration from the home lands, 
as is the German Reformed Church, and the Hol- 
land branch of the Dutch Reformed Church, while 
there are but few evangelical denominations that 
do not sustain churches among the foreign-speak- 
ing peoples of our land, and receive much benefit 
from the infusion into their own systems of this 
new blood. 

But we must not forget the agencies, other than 
the organized churches, which are doing very 
much to solve this problem. Among these we men- 
tion pre-eminently the National and State Bible 
Societies, temperance organizations, and the city 



286 MISSIONARY HISTORY 

mission and tract societies. Without these, and 
especially without the Bible societies, religious 
work among non-English speaking peoples would 
be sadly crippled. Not only the swarming mil- 
lions of the great Orient, but the tens of thousands 
of the bustling West demand the Word of God 
in their own tongue, and it is the great Bible 
societies that make possible the supply. When we 
realize that the American Bible Society alone 
prints every year 1,500,000 copies of the Bible, 
Testaments and portions, and that during the 
ninety-five years of its existence it has printed 
over eighty million volumes of the Word and 
aided in its translation, publication, or distribu- 
tion in over one hundred languages, the great- 
ness of this work is evident. 

The National Temperance Society, with its 
flood of publications against the liquor habit and 
the drink traffic, and the Woman's Christian Tem- 
perance Union, with its thousands of branches 
in all parts of the Union, are also most imporant 
among reform agencies because of the very great 
need that exists for temperance work among many 
of our immigrants. 

But in our great cities the most effective auxil- 
iaries of the Church are the city mission socie- 
ties. They do a work that no one else can do, 
and with their skilled missionaries approach and 
win classes that the Church with her more formal 
methods can not touch. 

Theirs, moreover, is not only a redemptive, but 



NORTH AMERICA 287 

a preventative work, for through their agency 
many who would otherwise have gone utterly 
down have found a helping hand and a firm foot- 
ing to lift them up again to a new and more 
courageous endeavor in the battle of life. 

Such work must needs deal not only with the 
spiritual, but with the temporal and social needs 
of those to whom they minister. And this is just 
the work that is done. At the Rivington Street 
and the Broome Street Missions of the New York 
City Mission Society, large numbers of Italians 
and Jews are reached. The Meeker Memorial 
Mission for Scandinavians, and the York Street 
and Bethany Missions for Italians, are success- 
fully carried on by the Brooklyn City Mission 
Society, while its unique work at Coney Island, 
where the gospel is daily preached through the 
season to an ever-changing and international audi- 
ence aggregating 250,000, is becoming known far 
and wide. 

The Boston Society is doing good work in that 
old New England city, once the home of America 's 
"bluest" blood, but of whose citizens 92% are now 
foreigners by birth or direct parentage. Some 
time ago it was found that there were gathered 
into churches, chapels, and Sunday schools, or 
were receiving religious instruction in their homes 
from missionaries, the following nationalities: 
930 Germans, 804 Swedes, 448 Irish, 342 Nor- 
wegians, 203 Danes, 260 Jews, 181 French, 62 
Italians, 54 Armenians, 41 Swiss, 29 Bohemians, 



288 MISSIONARY HISTORY 

24 Greeks, 12 Hollanders, 11 Poles, and several 
Welsh, Syrians, and Finns. 

The Chicago Tract Society is one of the most 
active and efficient of these societies. Last year 
they ministered orally to over twenty-four nation- 
alities and distributed the Bible or portions of it 
and of other religious books in thirty-three lan- 
guages. 

But such items are only typical. To call the 
roll of such agencies one would have to name such 
societies and many other similar ones in every con- 
siderable city from the Atlantic to the Pacific 
Coast, and from Maine to Florida, not forgetting 
the like work done throughout the length and 
breadth of our great neighbor land, Canada. 

In a word, this home mission problem in all 
its manifold variety is one that calls for the ut- 
most skill and the consecration of the time and 
money and personality of American Christians. 
The imperative need of the American Church, 
nay, of the American Nation, is to solve this prob- 
lem. Humanly speaking, the salvation of the 
world depends upon the salvation of America. 

9 It was this conviction of the absolute inter- 
dependence of home and foreign missions that 
led Prof. Austin Phelps to exclaim, "If I were 
a missionary in Canton, China, my first prayer 
every morning would be for the success of Amer- 
ican home missions, for the sake of Canton, 
China." Dr. Richard S. Storrs, whose services 



9 "Leavening the Nation," p. 348. 



NORTH AMERICA 289 

for years as the president of the great American 
Board stamps without question the degree of his 
interest in foreign missions, once wrote from 
Florence, Italy, "The future of the world is piv- 
oted upon the question whether the Protestant 
Churches of America can hold, enlighten, and 
purify the peoples born or gathered into its great 
compass. ' ' And if further testimony were needed 
to mark the far-reaching influence of home mis- 
sions in America upon the fate of the nations 
abroad, the stirring words of Professor Phelps, 
addressed thirty years ago (1881) to a Home Mis- 
sion Convention at Chicago, will still ring as true 
and, in the light of present-day facts, even more 
convincingly than then, and may well conclude this 
chapter. Said he: 10 "The evangelizing of 
America is the work of an emergency. That 
emergency is not paralleled by the spiritual con- 
ditions and prospects of fany other country of 
the globe. The element of time must be the con- 
trolling one in a wise policy for its conversion, 
and for the use of it as an evangelizing power 
over the nations. That which is to be done here 
must be done soon. If this continent is to be 
saved to Christ and if the immeasurable power 
of its resources and its prestige is to be insured 
to the cause of the world's conversion, the critical 
bulk of the work must be done now. The decisive 
blows of conquest must be struck now. For 
reasons of exigency equally imperative with those 

10 « Leavening the Nation," p. 350, 
19 



290 MISSIONARY HISTORY 

which crowded Jerusalem upon the attention of 
the apostolic pioneers, this country stands first 
on the roll of evangelistic enterprise to-day. This, 
as it seems to me, is just the difference to-day 
between the Oriental and the Occidental nations 
as relating to the conversion of both to Christ. 
The nations whose conversion is the most press- 
ing necessity of to-day are the Occidental nations. 
Those whose speedy conversion is most vital to 
the conversion of the rest are the nations of the 
Occident. The pioneer stock of mind must be the 
Occidental stock. The pioneer races must be the 
Western races. And of all the "Western races, who 
that can read skillfully the providence of God or 
can read it at all, can hesitate in affirming that 
the signs of the divine decree point to this land 
of ours as the one which is fast gathering to itself 
the races which must take the lead in the final 
conflict of Christianity for the possession of the 
world. 

Dr. Charles L. Thompson, President of the 
Home Missions Council, in a stirring address be- 
fore the Presbyterian General Assembly in May, 
1912, said, "We talk of evangelizing the world in 
this generation. Perhaps ! But if we do, the evan- 
gelized i world' will look down on America and 
ask: 'At your present state of progress, 
America, how many generations or centuries be- 
fore you are evangelized'? We have orthodoxy 
enough to save our immortal souls. But that 



NORTH AMERICA 291 

orthodoxy lias not vitality enough to save our 
mortal society. What a magnificent machine is 
our Christian civilization! What with institu- 
tions, conventions, movements, we seem to have 
enginery enough to lift a continent ; yet how slow 
the real progress. The most hopeful sign of the 
day is the splendid team work the Christian 
Church is doing. Co-operation, federation, and 
the like fill the air with their choruses; and yet, 
after centuries, it is forty per cent Christian, 
and sixty per cent non-Christian. We need no new 
creed. We have steam enough to drive the world 
into the Kingdom. We have wheels and levers 
enough to give the steam a chance. 

And the age opens a clear track toward the 
millennium. Oh, to utilize the potencies that like a 
changed atmosphere are throbbing around us. 
What the Church of Christ in this land needs is 
courageous believing leadership — God's men — 
trained in His schools and with faith enough to 
match their chance. This on the prairies, up in 
the mountains, in the cities dealing with lowly 
souls, or wrestling in the angry swirls of strug- 
gling, fighting populations — this is God's call to 
His Church to-day. Given great souls on fire for 
the Kingdom and the Kingdom will come." 



^CHAPTER XVH 

THE HOME BASE 

An invading army must always have a base of 
supplies. Upon frequent and free communication 
with this base depends not only its efficiency, but 
its very life. To interrupt such communication 
means loss of power, to cut it off dooms the army 
to annihilation. This is just as true of a force 
of Christian missionaries sent out to evangelize 
the nations. They depend for their life and effi- 
ciency upon the sympathy, the co-operation, and 
the support of the home Church. 

But the missionary host is not only an army 
of invasion, it is also an army of occupation. 
It enters a continent, a country, a nation, not 
merely to utter a proclamation and to pass on, 
but with the determination to possess that land, 
and to hold it forever in the name of Christ 
and humanity. In time perhaps their beneficent 
purpose may be understood and their message wel- 
comed, and the people who sat in darkness see and 
rejoice in a great light, but usually that blessed 
day dawns only after a long night of toil and 
opposition and discouragement, and in few nations 
has the day of its redemption yet so fully oome 
as to warrant the total withdrawal of this mis- 

292 



THE HOME BASE 293 

sionary force or the absolute cessation of its 
labors. 

It is necessary, then, that we should under- 
stand something of the past and present history of 
the home base of missions, or of the agencies by 
which this Christian army is sent out to the holy 
war in which they are engaged and is sustained 
while fighting the battles of God and humanity. 

The true relation of the Church to missionary 
work is thus well stated by Professor Thomas C. 
Johnston when he says: "'In ordaining the con- 
stitution of the Church, God made it a missionary 
society ; every member of the Church, by virtue of 
his Church membership, is a member of this mis- 
sionary society and stands pledged to do his ut- 
most as such. The obligation, therefore, to fulfill 
this pledge is imperative and inclusive. ' ' This is 
indeed an advanced view of the matter, but one, 
nevertheless, which, if adopted as heartily and uni- 
versally as its truth deserves that it should be, 
would revolutionize the whole question of mis- 
sionary support and the supply of missionaries 
for our home and foreign fields. 

In the beginning of the missionary enterprise, 
as we have seen, the going forth of the messengers 
of the gospel was largely an individual matter. 
The first great Missionary Himself went out to 
the lost sheep of the house of Israel, sent by no 
Church and sustained by no human sympathy or 
help. After He had gathered to Himself "the 



* "Introduction to Christian Missions," p. 9. 



294 MISSIONAEY HISTORY. 

twelve' ' and instructed them for a while in that 
first and most perfect of "missionary training 
schools," He began to send them out two by two 
2i ' and gave them power over unclean spirits, and 
commanded them that they should take nothing 
for their journey save a staff only, no scrip, no 
bread, no money in their purse, but be shod with 
sandals, and not put on two coats." They went 
out, in military parlance, to "live on the country." 
And from this first missionary tour the disciples 
returned to their Master with joy, saying, "Lord, 
even the devils [demons] are subject unto us 
through Thy name," and received the gentle ad- 
monition, 3 "In this rejoice not, that the spirits are 
subject unto you, but rather rejoice because your 
names are written in heaven." 

But such simplicity of discipleship could not 
last when the visible Kingdom began to grow and 
increase in the complexity of its administration. 
In the Acts we find not only the "germs" of 
Church government, but a well organized though 
extremely simple Church system, and, after the 
dispersion of the early disciples, which came to 
pass because of the persecution following the mar- 
tyrdom of Stephen, it was found necessary to send 
out a messenger from the mother Church at Jeru- 
salem to help in the great revival which had 
broken out at Antioch through the efficiency of 
these volunteer preachers of righteousness. Bar- 

* Mark 6:7, 9. 8 ],,&<. 10:17-20. 



THE HOME BASE 295 

nabas was selected and sent to Antioch, and having 
associated with himself in the work at that city 
Saul, who is also called Paul, these two became 
the first official missionaries of the Christian 
Church and the pioneers of the multitude who have 
spent themselves in order to preach the gospel to 
their fellow-men. This marks the first stage in 
the development of what might be called the official 
or systematic prosecution of missionary work 
by the Church, and this primitive but effective 
method lasted for possibly the first two hundred 
and fifty or three hundred years of the Church's 
life. During this period, while a few men were 
no doubt designated by their fellow Christians for 
special missionary work, yet as a rule 4 " Indi- 
vidual Christians went when they pleased, worked 
as they pleased, and were supported in different 
ways — some like Paul, by the labor of their own 
hands, some by the gifts of the people to whom 
they went, some by the Churches or communities 
that sent them. 

"It does not follow that the work was hap- 
hazard. It was not, but was characterized by 
careful consideration on the part of those compe- 
tent to judge. It was, however, to a very great 
degree free work. The world was wide, the labor- 
ers were few, there was great opportunity for 
work, and little chance for friction. Missionaries, 
too, being workers among a people of much the 

4 "The Missionary Enterprise," p. 108. 



296 MISSIONARY HISTORY 

same manner of life, the distinctions inevitable 
[to-day were absolutely unknown then." 

Societies of the Romish Chukch 

As the Church developed and Christian con- 
gregations, Christian communities, and finally the 
Christian Church were established in many lands 
and became great, strong, populous, and wealthy, 
the methods of the Christian propaganda natu- 
rally changed. Popes and bishops and the other 
leading clergy during the Early Church (300-800) 
and Mediseval (800-1500) ages commissioned their 
representatives and sent them out as their own 
judgment or the conditions of non-Christian peo- 
ples indicated. Thus Augustine was sent to Eng- 
land by Pope Gregory I, <and Boniface to Germany 
by Gregory II, and many other popes of these 
times took a personal interest in commissioning 
those who were to preach the gospel in heathen 
lands. Such schools as the famous monastery at 
Iona and Boniface's monastery at Fulda and the 
Minorite Convent at Majorca were not wanting. 
And, in fact, after the rise of the great missionary 
or preaching orders of the Cistercians and Do- 
minicans and especially the Jesuits, every mon- 
astery was more or less of a training school for 
missionaries and every such order or society was 
expected to send out, direct, and sustain those 
of their own members who went forth with the 
message of Christianity. 



THE HOME BASE 297 

Later in the history of the Eoman Catholic 
Church there was founded by Pope Gregory XV 
(1622) the "Congregatio de Propaganda Fide" 
or the "Propaganda," as it is usually called, for 
the express purpose of the direction of all Catholic 
missions. 5 "It consists to-day of twenty-five car- 
dinals, with a cardinal prefect at their head and 
a number of prelates and consultors in charge of 
the various details of administration. The con- 
gregation has >at Borne its own palace or bureaux, 
a college, a library and museum, a polyglot print- 
ing press, and certain fixed revenues derived 
chiefly from domestic or Italian sources. The 
various missions are directed by it according to 
the character of their subjects and the nature of 
the religious orders to which they belong. It 
settles finally all disputes between missionaries, 
whether <as regards territorial jurisdiction or the 
nature of the missionary work. The regular re- 
ports made by missionary bishops or superiors 
to the Holy See pass through the Congregation, 
and in general it acts as an agent for missionaries 
in all matters that regularly pertain to Eoman 
congregations. 

,The College of the Propaganda is an institu- 
tion attached to the Congregation for the purpose 
of training its missionaries. It owes its first be- 
ginnings to the Spaniard, Juan Luis Vives, who 
bequeathed to it his palace and made it his heir. 
Urban VIII was a notable benefactor of its work, 

5 "New International Cyclopedia," Article, "Missions." 



298 MISSIONARY HISTORZ 

hence it bears the name of ' ' Collegium Urbanum. ' ' 
It has been endowed with many privileges by the 
popes. The average number of students at pres- 
ent is not over one hundred and twenty. Its doors 
were closed during the French Revolution, but, 
with that exception, its work has continued un- 
interruptedly since its foundation. The printing 
press controlled by the College of the Propaganda 
is unique on account of the many types it pos- 
sesses for the Oriental languages. There is per- 
haps nowhere in the world an Oriental printing 
press so well equipped and so scientifically con- 
ducted. Its library is particularly rich in ancient 
theology and philosophy and in all kinds of Ori- 
entalia, both printed and in manuscript, while its 
"Borgian Museum" is full of objects of interest 
and value relating to missions. 

The Roman Church has also strong mission- 
ary centers in Paris and Lyons, France. The 
venerable "Seminaire du Missions Etrangeres," 
at Paris, was founded in 1658 and since 1840 has 
sent out nearly two thousand missionary priests. 
The institution at Lyons, the "Oeuvre de la Prop- 
agation de la Foi," does not send out or train 
missionaries, but collects funds for their support. 
Within fifty years it has thus distributed over 
$20,000,000. 

6 "Any attempt, however, at a satisfactory 
summary of present-day Roman Catholic missions 
is rendered extremely difficult owing to the varied 
use of the terms 'missions' and 'missionaries. ■ 



6 " The Missionary Enterprise," p. 46. 



THE HOME BASE 299 

The annals of the 'Society for the Propagation 
of the Faith' make an estimate of about 65,000 
missionaries, including 15,000 priests and others 
dedicated to the religious life, 5,000 teaching 
brothers, and 45,000 sisters." These are distrib- 
uted in every part of the world, most extensively 
in Asia and Africa. It is also difficult to say 
how much money is contributed by the Roman 
Catholic Church for the support of its missionary 
work. This, however, is known to be far less pro- 
portionately than the gifts of the Protestant 
Churches. According to one of its authorities 
(Cardinal Lavigerie), only about one-twentieth as 
much is thus given. If this is a correct estimate, 
the amount annually collected for this purpose 
would be only about one and a half million of 
dollars. 

Pkotestant Societies 

British and European Societies 

The earliest regular Protestant missionary 
society, as we now use the term, was the "New 
England Company," established by special act 
of the English Parliament in 1649, for the purpose 
of propagating the gospel in New England, then 
recently colonized. Its work was to collect funds, 
send out missionaries, purchase for their use such 
goods as might be necessary, and to hold any 
property that might be required, thus fulfilling 
almost all the functions of our modern societies. 
It was this society that sent John Eliot £50 per 
annum to supplement his salary while he labored 



300 MISSIONAEY HISTORY 

among the Indians of Massachusetts. Although 
much of its work has been taken over by the 
Society for the Propagation of the Gospel, it 
still exists and expends an income of about £5,000 
($25,000) on work among the Indians in British 
North America. 

"The Society for Promoting Christian Knowl- 
edge' ' was organized in 1698. Its work at first 
had some reference to foreign missions, but dur- 
ing the larger part of its history it has been en- 
gaged in promoting the special work of the 
Church of England both at home and in foreign 
lands. "The Society for the Propagation of the 
Gospel in Foreign Parts" was founded by Eoyal 
Charter from William III in 1701, and organized 
and officered by the clergy and members of the 
Church of England. Each of these societies, but 
notably the first two, was designed more particu- 
larly for the maintenance of the gospel in the 
colonies of England, although each also did some 
strictly foreign missionary work. T[he S. P. C. K., 
for instance, supported partially from the first and 
wholly during the last hundred years the Danish 
Halle Mission in South India, founded by the king 
of Denmark at the beginning of the eighteenth 
century. 

But the first society answering to the more 
modern conception of a missionary society, or a 
company of Christian people voluntarily associ- 
ated or delegated to represent an ecclesiastical 
body for the purpose of general missionary enter- 



THE HOME BASE 301 

prise, appears to have originated with the body 
of twelve Baptist ministers who, after that famous 
sermon by William Carey at Kettering, in Oc- 
tober, 1792, entered into a covenant with each 
other &nd organized the "Particular (Oalvinistic) 
Baptist Society for Propagating the Gospel 
Among the Heathen, ' ' contributing as the nucleus 
of its funds £13 2s 6d ($63.67), a sum paltry in 
the sight of men, but in the sight of God the seed 
that should bring forth a thousand-fold to the 
glory of His name and the salvation of men. 

The zeal and earnestness of the Baptist so- 
ciety had its natural result in arousing the in- 
terest of other Christians, and when Carey's first 
letters from India reached England the growing 
enthusiasm was first manifested by the establish- 
ment of a missionary publication called The 
Evangelical Magazine, for "The purpose of 
arousing the Christian public from its prevail- 
ing stupor and exciting a more clear and serious 
consideration of its obligations to use means for 
the advancement of the Redeemer's Kingdom." 
This further led to a proposition unheard of be- 
fore that time, that various Christian denomina- 
tions, or "connexions" as they were then termed, 
should unite in forming a missionary society to 
be sustained by their co-operative efforts. After 
a number of preliminary meetings and much 
preparation, a great mass-meeting was held in 
Spa Fields Chapel, London, on September 22, 
1795, in which Dr. Haweis, Rowland Hill, and 



302 MISSIONABY HISTORY; 

other famous pastors of that time participated, 
and at whose close "The Missionary Society,' ' 
afterward called the "London Missionary So- 
ciety,' ' was formed. 7 "On the succeeding days 
(September 23d, 24th) meetings were held in 
various parts of the city. The cause of missions 
was pleaded with solemnity and earnestness and 
the Christian world seemed to awake as from a 
dream, wondering that it could have slept so long 
while the heathen were waiting for the gospel of 
Jesus Christ. For the first time Christians of 
all denominations, forgetting their party preju- 
dices and partialities, assembled in the same place, 
sang the same hymns, united in the same prayers, 
and felt themselves one in Christ." At first The 
Missionary Society was largely assisted by Pres- 
byterians and by members of the Established 
Church, but it is now mostly supported by Inde- 
pendents or Congregationalists, the other bodies 
having long since formed their own missionary 
societies. The fundamental principle of the so- 
ciety, however, remains unchanged and is still a 
model for all missionary Boards. It is this : "Its 
design is not to send Presbyterianism, Inde- 
pendency, Episcopacy, or any other form of 
Church order and government (about which there 
may be a difference of opinion among serious per- 
sons), but the glorious gospel of the blessed Grod 
to the heathen, and that it shall be left (as it 
ought to be left), to the minds of the persons 

1 "Encyclopedia of Missions " Article, "London Missionary Society.'! 



THE HOME BASE 303 

whom God may call into the fellowship of His 
Son from among them to assume for themselves 
such form of Church government as to them shall 
appear most agreeable to the Word of God." 
This society occupies very many and very im- 
portant fields of work in Asia, Africa, and Oce- 
ana, and the names of John Williams, Eobert 
Morrison, Eobert Moffat, and David Livingstone 
add special luster to its roll. 

8 The Church Missionary Society (1799) was 
organized by members of the Church of England, 
who felt that their best work could be done within 
their own communion, but although led by such 
men as William Wilberforce, John Venn, and 
Charles Simeon, it was for many years denied 
recognition by the Episcopate and compelled to 
draw its missionaries from Germany. Its work 
is now among that of the largest societies. 

On the continent the earliest society was that 
formed in Holland (1797), called the Netherlands 
Missionary Society, whose first purpose was to 
assist the work of the London Missionary So- 
ciety. From this beginning a score of societies 
have sprung up in Holland for direct or indirect 
missionary work. 

Germany was not far behind Holland in the 
establishment of a missionary organization whose 
purpose was to train men for foreign missionary 
service. This was "Jannicke's Missionary 
School," established at Berlin in 1800. It fur- 

• " New International Encyclopedia." Article " Church Missionary Society." 



304 MISSIONARY HISTORY 

nislied within the first twenty-five years of its 
life over eighty trained missionaries to the Eng- 
lish and Butch societies, and aroused much in- 
terest in Christian missions throughout Germany. 
Switzerland followed Germany with its Mis- 
sionary Institute at Basel in 1815, and in 1824 
German Christians, among whom were men like 
Tholuck and Neander, formed the Berlin Mission- 
ary Society, to send out missionaries as well as 
to train them. In the same year France formed 
the Evangelical Missionary Society of Paris, and 
the existing missionary societies of Denmark, Nor- 
way, and Sweden also date from the first quarter 
of the nineteenth century. 

American Societies 

9 The earliest trace of missionary societies or 
Boards in America is found in the organization 
of the "New York Missionary Society" (1796) 
by members of the Baptist, Presbyterian, and 
Dutch Reformed Churches. Monthly meetings 
were held "for the purpose of offering their 
prayers to the God of grace that He would be 
pleased to pour out His Spirit in His Church and 
send His gospel to all the nations." A few 
months later the same denominations formed the 
"Northern Missionary Society' ' at Lansingburgh, 
N. Y. The immediate object of these societies 
was to send out and support preachers among the 
various tribes of North American Indians. 
Neither of them seems to have aimed to extend 

* "A Century ^of Missions in the Reformed Church." 



THE HOME BASE 305 

its operations to the great heathen world beyond. 
The famous missionary sermon by Dr. John 
M. Mason, entitled "Messiah's Throne,' ' was 
preached before this society in the Wall Street 
Presbyterian Church, New York City, in Novem- 
ber, 1797. Dr. John H. Livingston also preached, 
before this same society, sermons which are al- 
most equally famous with that of Dr. Mason. The 
one entitled "The Everlasting Gospel," delivered 
in 1804, is believed to have been reprinted and 
widely circulated by Samuel J. Mills and to have 
contributed something to the formation of the 
American Board. 

It was in 1810 that the Congregational "Gen- 
eral Association" of Massachusetts, meeting at 
Bradford, Mass., on June 29th of that year, and 
aroused by the earnest arguments and pleadings 
of the famous "Haystack Band" (Adoniram Jud- 
son, Samuel Nott, Samuel J. Mills, Gordon Hall, 
and Samuel Newell), at last agreed to recommend 
the organization of a missionary society which 
should sustain and encourage these young men in 
their project of "personally attempting a mission 
to the heathen. ' ' The first plan was to enlist the 
co-operation of the London Missionary Society in 
commissioning and supporting the American mis- 
sionaries, and Judson was sent to England to 
make the proposition. This, however, proved im- 
practicable, and after some further delay, Judson, 
Nott, Mills, and Newell, with Luther Eice and the 
wives of Judson, Newell, and Nott, were commis- 

20 



306 MISSIONARY HISTORY 

sioned by the newly organized (1812) "American 
Board of Commissioners for Foreign Missions," 
and sailed for their far-off field of India in Feb- 
ruary, 1812. Thus the earliest foreign mission 
work of the first permanent American foreign mis- 
sionary society was fairly begun. For many years 
the Presbyterian Church and the Reformed Dutch 
Church were constituent members of the American 
Board, withdrawing in later years to form their 
own organizations. 

On his long voyage to India, Judson became 
convinced that the Baptist view of immersion was 
Scriptural, and this later led to the formation of 
the first denominational missionary society in 
America, the "Baptist Missionary Union" (1814), 
known for its large and aggressive and evan- 
gelical work. Ere the formative period of mis- 
sionary societies was over almost all of the lead- 
ing Churches of America had organized their con- 
stituencies for mission work at home or abroad, 
the Presbyterians organizing their Home Board 
in 1802 and their Foreign Board in 1837; the 
Methodists, in 1819; the Protestant Episcopal 
Church, in 1820; the Reformed (Dutch) Church, 
in 1832 ; the United Presbyterian Church, in 1859 ; 
the Presbyterian Church, South, in 1861, and so 
on down to the present day. 

A word must be said about the women's Mis- 
sionary Boards. From the very first associations 
of Christian women were formed to help collect 
funds and to otherwise assist the Official Boards 
of the various Churches, but the pioneer society 



THE HOME BASE 307 

of women which was organized for the purpose 
of direct work among non-Christian women in 
foreign lands was the " Society for Promoting 
Female Education in the East," London (1834). 
This society was formed because of the interest 
aroused by the reports brought back by the Eev. 
David Abeel, a missionary of the American Board, 
on his way home from China on furlough. He also 
greatly stirred the Christian women of New York, 
but the way to organization did not then seem open 
nor was any such movement effected till 1861, 
when Mrs. Thomas C. Doremus organized the 
" Woman's Union Missionary Society," composed 
of women from several denominations. This so- 
ciety has lately completed the first fifty years of its 
life, and the remarkable series of demonstrations 
among the Christian women of America to cele- 
brate the jubilee of this movement (1911) is still 
fresh in the minds of many. 

In addition to these Boards or Church or- 
ganizations, a large number of auxiliary societies 
have been formed for various purposes connected 
with the work of missions. Among these we can 
but name the great Bible and tract societies, such 
as the English Eeligious Tract Society (1799), 
the Tract and Colportage Society of Scotland 
(1793), the British and Foreign Bible Society 
(1804), the American Bible Society (1816), the 
British and Foreign Sailors' Society (1818), the 
American Tract Society (1825), the American 
Seamen's Friend Society (1828), and a large num- 
ber of similar organizations, whose object is to 



808 MISSIONARY HISTOEY 

carry the gospel to the spiritually needy, either 
directly or in co-operation with other missionary 
Boards or agencies. Nor must we forget such 
independent organizations as the China Inland 
Mission, with its magnificent and far-reaching 
work, and its co-operating branches in Europe, 
North America, and Australasia. 

Between all these various Boards or societies 
there is of necessity much similarity as to their 
general plans and methods of administering the 
great work which they have undertaken. The 
Home or Domestic Mission Boards indeed are less 
complex in their activities, because it is possible 
for them to commit a number of functions which 
they would otherwise have to assign to separate 
Boards or societies, such as those for publication, 
education, supplies of various kinds, and training 
in many particulars. 10 But a foreign missionary 
society must, from the very nature of the case, 
combine within itself and under its own super- 
vision the varied and complex duties of "a vast 
employment agency, a publishing house, the com- 
peer of the great firms of our cities, a trust com- 
pany handling large sums of money (only a por- 
tion of which is for its own work), a purchasing 
agency, a relief commission, boards of education, 
medical aid, and general philanthropy, a bureau 
of information, scientific, archaeological, ethnolog- 
ical, political, as well as religious — all these and 
much more in addition and subsidiary to its main 



10 "The Missionary Enterprise," p. 122. 



THE HOME BASE 309 

purpose of extending the knowledge of salvation 
through Jesus Christ.' ' No wonder that it re- 
quires and usually secures men of the highest 
class, keenest brains, most loving hearts, and con- 
secrated lives to direct and manage these com- 
plex and perplexing affairs. The more credit is 
it to their character and business abilities that 
there are no enterprises of such magnitude in the 
civilized world that are conducted with anything 
like the economy and success as are the great 
Foreign Missionary Boards. 

In addition to the more direct agencies noted 
above, the missionary age has given rise to some 
movements, national or world-wide, that are most 
powerful auxiliaries to the development and 
spread of missionary work. Among these we 
note the following : 

The Young Men's Christian Association 
and the Young Women's Christian Association. 
While the greater part of the efforts of each 
of these organizations is given to the uplift 
and Christianizing of their own members, yet 
through its foreign and international work it 
is a distinctively missionary agency. The Y. M. 
C. A. not only maintains a missionary spirit 
in its home associations, but its Inter-Collegi- 
ate Branch has stationed and maintains secre- 
taries in foreign lands, who do for Christian 
young men and women there the work that the 
parent organizations do for the young men and 
women of Great Britain and America. This work 



310 MISSIONAEY HISTOEY 

now extends to Japan, Korea, China, India and 
Ceylon, Brazil, Argentina, Mexico, Cuba, the 
Philippines, and the Levant, while the number of 
secretaries working in these lands is seventy-four. 
"At the same time, following the general prin- 
ciple of missionary work, a force of native secre- 
taries has been trained with the special purpose 
of developing the associations along lines that 
are peculiarly adapted to their needs. Thus these 
associations have not only done much spiritual 
work, but have developed the departments found 
so useful in this country." 

"The Young People's Society of Christian En- 
deavor,' ' which began with the local society 
formed in Portland, Maine, in 1881, by the Eev. 
F. E. Clark, has proved a wonderful factor in 
training Christian youth throughout the world, 
and a unifying force among converts in every land. 
The first society in Oriental lands was formed in 
Fu-Chau, China, in 1885, and its native translation 
of the name "Christian Endeavor" was "the 
Drum-around-and-Eouse-up Society. ' ' Now there 
is scarcely a country, in which Christian missions 
are established, which does not also have its Chris- 
tian Endeavor Societies, and of the 79,000 so- 
cieties and nearly 4,000,000 members of the United 
Society of Christian Endeavor, almost one-fourth 
are found in non-Christian lands. 

"The Student Volunteer Movement for For- 
eign Missions ' ' is largely a supply society, seeking 
to bring the missionary spirit so to bear upon the 



THE HOME BASE 311 

Christian students of our own and other lands 
that they will volunteer for missionary work in 
the field, or, in any event, be life-long sympa- 
thizers with and sustainers of all efforts for the 
redemption of the world. It had its inception at 
Northfield, Massachusetts, in 1886, at the first in- 
ternational conference of Christian College Stu- 
dents. At that conference twenty-one of the 252 
delegates present definitely decided to become for- 
eign missionaries, and one hundred others put 
themselves on record as being ' ' willing and desir- 
ous, God permitting, to become foreign mission- 
aries. ,, Later, under the leadership of Eobert 
P. Wilder, John E. Mott, Luther B. Wishard, and 
jothers, the movement developed into a student 
organization having for its field the colleges and 
universities of Canada and the United States, for 
its object the missionary education of the students 
of these institutions and the recruiting of mis- 
sionaries from among them, and for its watch- 
word "The Evangelization of the World in This 
Generation." Its latest report (1915) gives the 
following significant figures : ' ' The total number 
of Student Volunteers who have sailed for foreign 
fields from the beginning of the organization, and 
under the various Mission Boards and other agen- 
cies is between 6,150 and 6,180 ; number sailing in 
1914, 270. The Student Summer Conferences held 
in 1915 had about 5,100 delegates in attendance. 
The missionary gifts of students in our colleges 
during 1910 amounted to $133,761, of which $37,- 



312 MISSIONARY HISTORY 

708 were for home and $96,053 for foreign mis- 
sions. Figures embodying such facts are full of 
the greatest encouragement, and lead us to 
confidently expect a wide interest in Chris- 
tian missions among the college students of our 
land. 

' ' The Young People's Missionary Movement of 
the United States and Canada,' ' whose name has 
recently been changed to "The Missionary Edu- 
cation Movement," was the outgrowth of a con- 
ference of those interested in young people's mis- 
sion work, held in New York in the fall of 1901. 
In 1902 the movement was formally organized. 
It is under the direct control of the Mission 
Boards of the Churches of the United States and 
Canada, having a Board of Trustees selected from 
the various denominations, with headquarters in 
New York. Its principal work has been to en- 
courage the formation of mission study classes 
among the young people of the Churches and to 
create and publish a supply of reliable text-books 
for such classes. It not only furnishes the text- 
books, which are published in large quantities and 
distributed through the various denominations at 
a minimum cost, but it trains leaders for such 
classes by the issuing of missionary literature for 
teachers and the holding of Summer Conferences 
at convenient points. The first Conference was 
held at Silver Bay, on Lake George, N. Y., in 
1902. It has also been instrumental in encourag- 
ing the formation of Departments of Young Peo- 



THE HOME BASE 313 

pie 's Mission "Work in connection with the denom- 
inational Mission Boards. The earliest of these 
to be organized (1896) was that in connection with 
the Mission Boards of the Eeformed (Dutch) 
Church in America. The Rev. A. DeW. Mason, 
who was also active in the organization of the 
Young People's Missionary Movement, was its 
first secretary. 

"The Laymen's Missionary Movement" is the 
latest form of organization for Christian workers 
for missions. The need of interesting adult men 
in aggressive missionary work has long been felt, 
but the feeling did not crystallize till 1906, when 
a regular organization was effected. "Its pur- 
pose is simply to co-operate with the regular 
missionary agencies of the Churches in the en- 
largement of their work. It does not divert 
missionary offerings from congregational or de- 
nominational channels, nor does it promote the or- 
ganization of separate men's missionary societies 
within the congregations. As the movement is 
"an inspiration, not an administration," it has 
been chiefly occupied with the presentation of an 
adequate missionary policy to influential groups 
of men, and also with the exploitation of methods 
of missionary finance which have produced the 
best results. The movement stands "for investi- 
gation, agitation, and organization;" the investi- 
gation by laymen of an adequate missionary 
policy, and the organization of laymen to co- 
operate with the ministers and missionary Boards 



314 MISSIONAEY HISTORY 

in enlisting the whole Church in its supreme work 
of saving souls. The movement has been or- 
ganized also in Great Britain and on the conti- 
nent. "In 1909 it held a series of conferences and 
conventions in the chief cities of the United 
States, which aroused great enthusiasm among 
laymen of all denominations. 

Such is a brief outline of the world-wide and 
age-long work of Christian missions, the attempt 
of the Church to fulfill the object of her found- 
ing, the desire and command of her Master, and 
the purpose of every one in every age and land 
who truly loves God and his fellow-man. When 
we regard the long procession of the centuries 
which have passed since the Lord's last command 
was given, the slow, faltering, uncertain, and too 
often unwilling steps by which His disciples have 
followed the way of His appointment in this 
matter, the heart of love with its hope long de- 
ferred grows sick, and we cry, 12ii Where is the 
promise of His coming?" But over against our 
impatience and unbelief we hear once more the 
promise, 13 "For yet a little while and He that shall 
come will come and will not tarry, ' ' and with full 
confidence, reading the future in the past, and 
knowing that God's times and ways for the world's 
redemption are not our times or ways, we may 
yet "run with patience the race that is set before 
us, looking unto Jesus," and knowing that the day 

« World Atlas of Christian Missions, p. 29. 

12 2 Pet. 3:4. 

13 Heb. 10:37. 



THE HOME BASE 315 

will surely come 14 "when they shall teach no more 
every man his neighbor and every man his brother, 
saying, 'Know the Lord,' for they shall all know 
Me from the least of them unto the greatest of 
them, saith the Lord, for I will forgive their 
iniquity and I will remember their sin no more. ' ' 
And in that day shall Jesus Christ, the greatest 
of missionaries and the Saviour of mankind, 
15 "see of the travail of His soul and shall be 
satisfied." 

16 God is working His purpose out, as year succeeds to 

year; 
God is working His purpose out, and the time is 

drawing near — 
Nearer and nearer draws the time, the time that shall 

surely be, 
When the earth shall be filled with the glory of God, 

as the waters cover the sea. 

From utmost East to utmost West, where'er man's 

foot hath trod, 
By the mouth of many messengers goes forth the voice 

of God; 
"Give ear to Me, ye continents, ye isles give ear 

to Me," 
That the earth may be filled%ith the glory of God, as 

the waters cover the sea. 

What can we do to work God's work, to prosper and 

increase 
Thejbrotherhood of all mankind, the reign of the Prince 

of Peace? 



"Jer. 31:84. 16 Isa. 53:11. 

16 Written for the Lambeth Conference, London, 1908, by A. C. Ainger. 



316 MISSIONARY HISTORY 

What can we do to hasten the time — the time that 

shall surely be, 
When the earth shall be filled with the glory of God, as 

the waters cover the sea? 

March we forth in the strength of God, with the 

banner of ^Christ unfurled, 
That the light of the glorious Gospel of truth may 

shine throughout the world. 
Fight we the fight with sorrow and sin, to set their 

captives free, 
That the earth may be filled with the glory of God, as 

the waters cover the sea. 

All we can do is nothing worth, unless God blesses 

the deed, 
Vainly we hope for the harvest, till God gives life to 

the seed; 
Yet nearer and nearer draws the time, the time that 

shall surely be, 
When the earth shall be filled with the glory of God, as 

the waters cover the sea. 



MISSIONARY CHRONOLOGY 

Showing a few of the more important dates in the History of Missions. 



APOSTOLIC PERIOD. 
(33-100 A. D.) 

(Many dates in the Apostolic and Patristic Periods are only 
approximate.) 
A. D. 

30. Jesus begins His public ministry. 

33. The Great Commission. 

33. Pentecost. 

35. The Gospel enters Africa (Ethiopia), through 

Candace's treasurer. 
38. Greeks in Antioch evangelized. 
47. Asia Minor entered by Paul and Barnabas. 
60. Rome entered by Paul. 
64. First of the Ten Great Persecutions (Nero). 
66. Spain entered by Paul. 
95. Completion of New Testament Canon by John's 

Gospel. 
95 Second Great Persecution (Domitian). 

PERIOD OF PATRISTIC OR EARLY CHURCH. 
(100-800 A. D.) 

A. D. 

107. Third Great Persecution (Trajan). 
125. Fourth Great Persecution (Hadrian). 
150. France evangelized from Asia Minor. 
163. Death of Justin Martyr in Fifth Great Persecu- 
tion (Marcus Aurelius). 
165. Martyrdom of Poly carp. 
185. India entered by Pantenus. 

317 



318 MISSIONAEY HISTORY 

A. D. 

200. North Africa entered. 

200. Britain entered. 

202. Sixth Great Persecution (Septimius Severus). 

210. Origen in Arabia. 

230. Statue of Jesus erected in Rome by the Emperor, 

Alexander Severus. 
235. Seventh Great Persecution (Maximius). 
249. Eighth Great Persecution (Decius). 
257. Ninth Great Persecution (Valerianus). 
300. Persia entered. 
300. Rome largely evangelized. 
303. Tenth Great Persecution (Diocletian). 
312. Christianity proclaimed as State religion by Con- 

stantine. 
325. First Ecumenical Council at Nice. 
341. Ulfilas, apostle to the Goths. 
397. Gauls evangelized by Martin of Tours. 
493. Ireland evangelized by St. Patrick. 
500. Fridolin, missionary to Franks. 
505. China entered by Nestorians. 
529. Benedictine Order organized by Benedict of 

Nursia. 
563. Columba, pioneer to Scotland. 
570. Birth of Mohammed. 
590. Columbanus, pioneer to France. 
596. St. Augustine, pioneer to England. 
610. Galbus, pioneer to Swiss. 
622. Hegira of Mohammed. 
632. Death of Mohammed. 

700. Willibrord, pioneer to Holland and Denmark. 
732. Battle of Poitiers. Repulse of Mohammedans 

from Central Europe. 
755. Boniface, pioneer to Germany. 
760. John, of Damascus. 



MISSIONARY CHRONOLOGY 319 



MEDIEVAL PERIOD. 

(800-1500) 

A. D. 

861. Cyril and Methodius in Bulgaria. 

988. Russia evangelized. Vladimir, first Christian 

king, baptized. 
1000. Greenland entered by Icelandic Christians. 
1095-1270. The Crusades. 
1099. Capture of Jerusalem. 
1150. Palestine recaptured by the Turks. 
1204. Division of Church into Eastern and Western, or 

Greek and Roman Churches. 
1208. Franciscan Order founded by St. Francis of Assissi. 
1216. Dominican Order founded by Dominic de Guzman. 
1219. Francis of Assisi enters Egypt. 
1291. Raymond Lull, missionary to the Mohammedans. 
1298. Monte Corvino, missionary to China. 
1324. Wyclif, reformer in England. 
1339. Huss and Jerome, reformers in Bohemia. 
1400. First modern European knowledge of Africa. 
1455. Reuchlin, reformer in Germany. 
1465. Erasmus, reformer in Holland. 
1492. Columbus discovers America. 

REFORMATION PERIOD 

(1500-1650) 

A. D. 

1502. Las Casas, missionary to West Indies. 

1517. Luther, reformer in Germany. 

1519. Zwingli, reformer in Switzerland. 

1521. Magellan discovers the Philippines. 

1530. Calvin, reformer in France. 

1534. Jesuit Order founded by Ignatius Loyola. 

1542. Mendez Pinto discovers Japan. 

1543. Xavier begins missionary work in India. 



320 MISSIONARY HISTORY 

A D. 

1549. Brazil entered by Jesuits. 

1549. Xavier enters Japan. 

1553. Xavier enters China. 

1555. Villegagnon establishes Protestant colony at Rio 

de Janeiro. 
1560. Knox, reformer in Scotland. 
1566. Florida entered by Jesuits. 
1582. Matteo Ricci, Jesuit missionary to China. 
1600. Romanist missionaries in Korea. 

1614. Edicts of persecution and banishment against 

Romanists in Japan. 

1615. Canada entered by Jesuits. 

1618. New York colonized by the Dutch. 

1619. First negro slaves brought to North America. 
1622. Romanist missionary order " Propaganda de Fide " 

organized at Rome. 
1624. Dutch missions at Bahia and Pernambuco, South 

America. 
1631. Roger Williams settles Rhode Island. 
1641. May hews begin mission to the Indians of Martha's 

Vineyard and Nantucket. 
1646. John Eliot, Apostle to the North American Indians. 
1649. "Society for the Propagation of the Gospel," 

or "New England Company," organized in 

England. Earliest Protestant Missionary 

Society. 

POST-REFORMATION PERIOD 
(1650-1793) 

A. D. 

1664. Von Welz appeals to Church for missionary 

activity. 
1701. First missionary efforts for American negro slaves. 
1708. "Society for Promoting Christian Knowledge" 

organized in Scotland. 



MISSIONARY CHRONOLOGY 321 

A. D. 

1721. Hans Egede, Apostle to Greenland. 
1730. Count Zinzendorf, leader of the Moravians. 
1735. Moravians in British and Dutch Guinea, Africa. 
1747. David Brainerd, missionary to Indians in New 

York and New Jersey. 
1750. Christian Frederick Schwartz in India. 
1784. George Schmidt in Africa. 
1787. Sierra Leone founded as an African Christian 

State by colonization. 

1792. English "Baptist Missionary Society" founded. 

Earliest volunteer society. 

PERIOD OF MODERN MISSIONS 
(1793 to date) 

A. D. 

1793. William Carey sails for India. Era of Modern 

Missions begins. 

1795. "London Missionary Society" organized. 

1796. "New York Missionary Society" formed; ear- 

liest in America. 

1796. First missionaries to the Sandwich Islands. 

1797. "Netherlands Missionary Society" formed. 

1799. "Church Missionary Society" organized. 

1800. Earliest work for women in India, begun by Mrs. 

Marshman. 

1804. "British Foreign and Bible Society" organized. 

1807. Robert Morrison, missionary to China. 

1810. "American Board of Commissioners for Foreign 
Missions" formed. Oldest permanent Ameri- 
can Missionary Society. 

1812. Henry Martyn, missionary to Persia and Arabia. 

1812. Adoniram Judson and associates sail for Burmah. 

1814. 'American Baptist Missionary Society" formed. 

1816. John Williams, first missionary to Society Islands. 
21 



322 MISSIONARY HISTORY 

A. D. 

1816. "American Bible Society" organized. 

1817. Robert Moffat, pioneer to South Africa. 

1818. First missionaries to Madagascar. 

1819. Dr. John Scudder, pioneer medical missionary 

to India. 
1819-20. Pliny Fisk and Levi Parsons, pioneers in Syria. 

1820. First unmarried woman missionary to India, Miss 

M. A. Cooke. 
1820. Hiram Bingham and others, pioneers to Hawaii. 
1820. Liberia established as a free native colony by the 

American Colonization Society. 
1820. Large immigration to United States commences. 
1823. Reginald Heber elected Bishop of Calcutta. 
1827. "Book of Mormon" revealed to Joseph Smith. 
1829. Alexander Duff sails for India. 

1829. David Abeel and E. C. Bridgman, first American 

missionaries to China. 

1830. Dr. Eli Smith begins work in Turkey. 

1832. "New England Anti-Slavery Society" formed. 

1834. Death of Robert Morrison. 

1834. Death of William Carey. 

1834. First woman foreign missionary society ("The 

Society for Promoting Female Education in 

the East"), formed in London. 

1834. Dr. Peter Parker, earliest medical missionary to 

China. 

1835. Fiji first visited by missionaries. 

1835. Beginning of thirty-five years of persecution in 

Madagascar. 

1836. Marcus Whitman goes as a missionary to Oregon 

Indians. 
1836. Titus Coan begins his work in Hawaii. 
1836. James Calvert, pioneer missionary to the Fiji 

Islands. 



MISSIONARY CHRONOLOGY 323 

A. D. 

1839. Evangelization of Tahiti completed. 
1839-41. "The Great Awakening" in Hawaii. 

1840. David Livingstone begins his work in South Africa. 

1842. First treaty ports opened in China. 

1843. Whitman's famous journey "to save Oregon." 

1844. John Ludwig Krapf, pioneer of East Coast African 

Missions. 

1847. Mormons under Brigham Young colonize Great 

Salt Lake. 

1848. John Geddie, "apostle to the South Seas," ar- 

rives at Aneityum. 

1848. First Protestant Church building for native Chris- 
tians erected at Amoy, China. 

1850. Allan Gardiner at Tierra del Fuego. 

1850. T'ai Fing Rebellion in China. 

1853. Japan opened to America and Europe by Com- 

modore Perry. 

1854. United Presbyterian mission; pioneer in Egypt. 
1856. William Butler in India. 

1858. John G. Paton at Aniwa, New Hebrides. 

1859. Japan entered by first Protestant missionaries. 
1859. Samuel R. Brown and Guido F. Verbeck begin 

first educational work in Japan. 

1859. Dr. James C. Hepburn begins first medical work 

in Japan. 

1860. John Mackensie, missionary to Bechuanaland, 

Central Africa. 
1860. Treaty of Pekin; religious liberty secured to 
Chinese converts. 

1860. Withdrawal of American missionaries from Hawaii. 

Islands fully evangelized. 

1861. First American woman's foreign missionary so- 

ciety ("The Woman's Union Missionary So- 
ciety"), formed in New York. 



324 MISSIONARY HISTORY 

A. D. 

1863. Slavery in United States abolished by Lincoln's 
Emancipation Proclamation. 

1863. Robert College founded at Constantinople. 

1864. Romanism in Korea almost exterminated. 
1864. Samuel Adjai Crowther, a converted African, 

consecrated first Bishop of the Niger. 
1866. Syrian Protestant College at Beirut opened. 
1866. China Inland Mission founded by J. Hudson 

Taylor. 
1868. Hampton Institute for Indians and Negroes 

founded by Samuel M. Armstrong. 

1868. Triumph of Mikado's party and beginning of 

New Japan. 

1869. Madagascar fully evangelized. 

1869. First woman medical missionary to India; Miss 

Clara Swain, M. D. 

1870. James Gilmour, pioneer to the Mongols. 

1870. President Grant's "Peace Policy" for Indians 

put into operation. 
1872. First native Christian Church in Japan organized 

at Yokohama by James H. Ballagh. 

1874. Joseph Hardy Neesima returns to Japan as a 

missionary to his people, and opens the Dosh- 
isha School. 

1875. First Protestant missionaries enter Korea. 

1876. Alexander Mackay, "Mackay of Uganda," sails 

for Africa. 
1879. Early missions to the people of the Apallachian 

Mountains. 
1881. Young People's Society of Christian Endeavor 

organized by Francis E. Clark. 
1881. Tuskegee Institute for Negroes founded by Booker 

T. Washington. 



MISSIONARY CHRONOLOGY 325 

A. D. 

1885. First permanent missionary work begun in Korea 
by N. H. Allen, M. D. 

1885. Ion Keith Falconer establishes first Protestant 

Mission in Arabia, at Aden. 

1886. First college student missionary conference at 

Northfield; origin of the "Student Volunteer 
Movement." 

1888. Centenary Conference of Protestant missions of 

the world, at London. 

1889. The American Arabian mission founded. First 

station at Busrah. 

1890. Religious freedom proclaimed in Japan. 
1894-5. China- Japanese War. 

1898. Battle of Manila Bay. Philippines ceded by Spain 
to United States. 

1898. American Presbyterian Church begins work in 

the Philippines. 

1899. Other Churches follow in missionary occupation 

of Philippines. 

1900. Hawaii admitted as a territory of the United 

States. 
1900. Boxer Uprising in China. 

1900. Ecumenical Missionary Conference in New York. 

1901. "Young People's Missionary Movement" formed. 
1903. First Hebrew Christian Missionary Conference, 

at Pittsburgh. 

1905. First "Missionary Conference on behalf of the 

Mohammedan World," held at Cairo. 

1906. The Haystack Centennial. 

1906. Inception of the "Laymen's Missionary Move- 
ment." 
1908. China Centenary Conference at Shanghai. 
1910. World Missionary Conference at Edinburgh. 
1916. Panama Latin-American Conference. 



326 



MISSIONARY HISTOEY 



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PREVAILING RELIGIONS 

See Map, Frontispiece 

Showing countries in which the several religions are chiefly found 

and the approximate total number of members and 

adherents throughout the world. 

Protestants 

177,300,000 

United States, Canada, Iceland, Scandinavia, England, Scotland, 

Holland, Germany, Australia, South Africa. 

Romanists 

268,000,000 

Mexico, Central America, South America, France, Portugal, Spain, 

Italy, Austria, Philippines. 

Eastern Church 

(Greek Church, Abyssinian, Nestorian, 

Coptic and Armenian Churches) 

120,000,000 

Russian Empire, Greece, Syria, Asia Minor, Egypt, Abyssinia. 

Total Christian Churches Number About 565,000,000. 

Hebrews 

13,100,000 

The Hebrew religionists cannot be localized. They are found in 

every land, but predominate in none. 

Mohammedans 

(200,300,000) 

Turkish Dominions, Persia, China, India, Arabia, North Africa, 

Malaysia, Oceanica. 

Confucianism 

(300,800,000) 

China, Thibet, Mongolia, Farther India. 

327 



328 MISSIONARY HISTORY 

Buddhism 

(138,000,000) 

China, Japan, Thibet, Mongolia, India, Malaysia. 

Brahmanism 

(210,500,000) 

India, Burma, portions of Malaysia. 

Heathenism (Animism) 

(158,000,000) 

Alaska, North America, South America, Siberia, South Africa, 

Australia, Malaysia, Oceanica. 

Summary 

Christians 565,000,000 Heathens 158,000,000 

Confucians 300,800,000 Buddhists 138,000,000 

Brahmins 210,500,000 Hebrews 13,100,000 

Moslems 200,300,000 All others 146,000,000 

Total Population of World, 1,732,000,000 



AUTHORITIES QUOTED 



Aliens or Americans, H. P. Grose, 1906, Young People's 

Missionary Movement. 
Central America and Its Problems, Frederick Palmer, 

Moffat, Yard & Co. 
Century of Missions in the Reformed Church, H. N. 

Cobb, Board Publication, Ref d Ch. in America. 
Daybreak in the Dark Continent, W. S. Naylor, 1905, 

Young People's Missionary Movement. 
Encyclopedia of Missions, E. M. Bliss, 1904, Funk & 

Wagnalls. 
Christus Redemptor, Helen B. Montgomery, 1906, 

MacMillan Co. 
Congregational Home Missionary Society Report, 1911. 
Conservation of National Ideals, 1911, Revell. 
Continent of Opportunity, Francis E. Clark, 1909, 

Revell. 
Corwin's Manual, 1902, Board Publication, R. C. A. 
Fifty Years in Amoy, P. N. Pitcher, 1893, Board Pub- 
lication, R. C. A. 
Geography and History of Protestant Missions, H. P. 

Beach, 1901, Student Volunteer Movement. 
Gist of Japan, R. B. Peery, 1898, Revell. 
History of the Amoy Mission, John G. Fagg, Board 

Publication, R. C. A. 
History of Protestant Missions, Gustav Warneck, 1906, 

Revell. 
Introduction to Christian Missions, T. C. Johnston, 

Presbyterian Committee Publication. 
Islands of the Pacific, J. M. Alexander, 1909, American 

Tract Society. 

329 



330 AUTHOKITIES QUOTED 

Latin American, Herbert W. Brown, 1901, Revell. 
Leavening the Nation, Joseph B. Clark, 1903, Baker & 

Taylor Co. 
Life in Hawaii, Titus Coan, 1882, Randolph. 
Lux Christi, Caroline A. Mason, 1902, MacMillan Co. 
Maker of the New Orient, W. E. Griffis, 1902, Revell. 
Medieval Missions, Thomas Smith, 1880, T. & T. 

Clark. 
Modern Missions in the East, Edward A. Lawrence, 

1895, Harper & Brothers. 
My Life and Times, Cyrus Hamlin, 1893, Revell. 
Missionary Enterprise, E. M. Bliss, 1908, Revell. 
Missionary Expansion Since the Reformation, J. A. 

Graham, 1900, Revell. 
Moslem World, Samuel M. Zwemer, 1908, Young 

People's Missionary Movement. 
New Acts of the Apostles, A. T. Pierson, 1894, Baker, 

Taylor & Co. 
New Era in the Philippines, A. J. Brown, 1903, Student 

Volunteer Movement. 
New International Encyclopedia, 1911, Dodd, Mead & 

Co. 
Opportunities in the Path of the Great Physician, V. F. 

Penrose, 1902, Presbyterian Board Publication. 
Our Peoples of Foreign Speech, Samuel McLanahan, 

1904, Presbyterian Board Home Missions. 
Outline of a History of Protestant Missions, George 

Warneck, 1906, Revell. 
Pioneer Missionaries of the Church, Charles C. Creegan, 

1903, American Tract Society. 
Presbyterian Foreign Missions, Robert E. Speer, 1907, 

Presbyterian Board. 
Protestant Missions in South America, H. P. Beach, 

1907, Student Volunteer Movement. 
Raymond Lull, S. M. Zwemer, 1902, Funk & Wagnalls. 



AUTHOEITIES QUOTED 331 

Rex Christus, Arthur H. Smith, 1903, Macmillan Co. 
South America, Thomas B. Neely, 1909, Young Peoples' 

Missionary Movement. 
Story of the American Board, W. E. Strong, 1910, 

Pilgrim Press. 
Sunrise in the Sunrise Kingdom, J. H. DeForest, 1909, 

Young Peoples' Missionary Movement. 
Ten Great Religions of the World, James Freeman 

Clark, 1868, Houghton, Mifflin Co. 
The Frontier, Ward Piatt, Young Peoples' Missionary 

Movement. 
Two Thousand Years Before Carey, L. C. Barnes, 1900, 

Christian College Press. 
Under Our Flag, Alice M. Guernsey, Revell. 
United Editors' Encyclopedia, 1909, New York. 
Up from Slavery, Booker T. Washington, 1900, Double- 
day, Page & Co. 
Upward Path, Mary T. Helm, 1909, Young Peoples' 

Missionary Movement. 
Verbeck of Japan, W. E. Griffis, 1900, Revell. 
Winners of the World, Mary and Wm. E. Gardner, 

1909, Revell. 
World Atlas of Christian Missions, James S. Dennis, 

1911, Student Volunteer Movement. 
Vforld Missionary Conference Report, 9 Vols., 1910, 

Revell. 

Additional Authorities 

Missions and Expansion of Christianity in the First 
Three Centuries, Adolf Harnack (translated by 
James Moffatt), 1908, G. P. Putnam's Sons. 

The Church's Task Under the Roman Empire, 
Charles Bigg, 1913, Clarendon Press. 

Apostles of Medieval Europe, G. F. Maclean, 1888, 
The Macmillan Co. 



332 AUTHORITIES QUOTED 

Jesuits in North America, Francis Parkman, 1874, 

Little, Brown & Co. 
Missionary Achievement, W. T. Whitley, 1907, Revell. 
In Camp and Tepee, Elizabeth R. Page, 1914, Revell. 
History of Christian Missions, Charles Henry Robinson, 

1915, International Theological Library. 
American Social and Religious Conditions, Charles 

Stelzle, 1912, Revell. 
Mormonism the Islam of America, Bruce Kinney, 1912. 

Revell. 
Home Missions in Action, Edith H. Allen, 1915, Revell. 
The Western Hemisphere in the World of Tomorrow, 

Franklin Henry Giddings, 1915, Revell. 
The Decisive Hour of Christian Missions, John R. Mott, 

1910, Student Volunteer Movement. 
Studies in Missionary Leadership, Robert E. Speer, 1914, 

Westminster Press. 
Christianity and the Nations, Robert E. Speer, 1910, 

Revell. 
The Immigration Problem, J. W. Jenks and W. Jett 

Lauck, 1913, Funk & Wagnalls. 
The Religious Forces of the United States, H. K. Carroll, 

1912, Charles Scribner's Sons. 



INDEX 



PAGE 

Abeel, David; China 89 

Abolitionists; early 244 

Africa; area and population. . . 161 

" early history of 162 

'* early explorers 165 

" early missionaries 166 

Allen, Edith H.; immigration.. 280 

Allen, Dr. N. N.; Korea 131 

American Board 306 

American Colonization Society. 179 

American Indians 251 

American Syrian Mission 149 

Anchieta, Padre Jose de 223 

Anskar, Apostle to Denmark 

and Sweden 31 

Apostolic Missions ; simplicity of 15 

Appalachian Mountaineers. . . . 258 

Arabian Mission 147 

Arcot Mission; India 77 

Armstrong, General Samuel C. 245 

"Arrow" War; China 95 

Ashmore, Dr. William; China. 94 

Assisi, St. Francis of 45 

"As the Waters Cover the Sea" 

(poem) 315 

Augustine; Apostle to England. 38 

"Bake r, The Missionary" 

(Cyrus Hamlin) 156 

Bancroft, on religion of early 

colonists 237 

Baptist Missionary Union .... 306 

Baptist Society for Propagating 

Gospel 301 

Baptist Churches among Ne- 
groes 242 

Beirut; Syrian Protestant Col- 
lege 153 

Benedict of Nursia 44 

Benedictines or "Black Monks" 44 



PAGE 

Bible Colporteurs in South 

America 229 

Bible and Tract Societies 307 

Bingham, Hiram; Sandwich Is- 
lands 204 

Book of Armagh 25 

Boniface or Winfrid; Apostle 

to Germany 30 

Boxer Uprising; China 102 

Brainerd, David 60 

Brazil, Dutch Colony in 227 

" French Colony in 225 

Bridgman, E. C; China 89 

Brown, Samuel R.; Japan. ... 117 

Bucer, Martin, on missions. ... 54 
Bulgaria, evangelized by Cyril 

and Methodius 34 

Burns, William C; China. ... 94 

Butler, William; India 78 

Calvert, James; Fiji Islands. . . 198 
Calvin's Opinion as to Mis- 
sions 55 

Cannibalism in the Fiji Is- 
lands 197 

Carey, William; India. Q5 

his sermon ... 65 
" his work in 

India 67 

Character and purpose of early 

and medieval missions 35 

China; area and population. . . 84 

China; Boxer Uprising 102 

China Inland Mission 97 

China- Japanese War 101 

China; new flag of 104 

Revolution of 1913 103 

Chinese Church; first native.. 94 

Christians extirpated in China. 86 

Christians extirpated in Japan. 110 



333 



334 



INDEX 



PAGE 

Chronology of Missionary His- 
tory .••••:• 317 

Church Missionary Society in 

Palestine 158 

Church Missionary Society in 

Egypt 160 

Church Missionary Society or- 
ganized 303 

Church Missions to Indians ... 253 

City Mission Societies 286 

Clark, Dr. F. E.; on South 

America 220 

Clough, Dr. John E.; India. . . 78 

Coan, Titus; Hawaii 208 

Colleges, Christian; influence 

in Turkey 157 

Colonists; Character of early. . 235 
Columba, Apostle to Scotland.. 26 
Columbanus, Apostle to the 

Swiss 28 

Command, Christ's Missionary 6 
Conquest of the World for 

Christ. 12 

Constantine; proclaims Chris- 
tianity as the State religion. . 19 
Contributions of Protestant 

Churches 327 

Cooke, Miss M. A.; India 80 

Crowther, Samuel; Africa .... 180 
Crusades, number and dates. . 40 
effect of, on Europe 

and the East 41 

Cyril and Methodius, Apostles 
to the Bulgarians 34 

Darwin, Charles; on Missions. 229 

Definition of Christian Mis- 
sions 3 

Denmark and Sweden, evan- 
gelized by Anskar 32 

Denominational Missionary So- 
cieties; when organized 306 

Denominational Young Peo- 
ple's Missionary Work 313 

Doctrines of the Reformation. . 52 

Dominicans; or "Preaching 
Friars" 46 

Doshisha College established 
by Neesima 128 

Duff, Alexander 68 



PAGE 

Dr. Duff's educational princi- 
ples 69 

Dufferin, Countess of; medical 
fund 83 

Dunbar, Paul Laurence 250 

Dutch in Japan Ill 

Early Church missionaries 294 

Edward I, last of Crusaders ... 41 

Egede, Hans; Greenland 58 

Egypt; Missions in 159 

Eliot, John; American Indians. 58 

" Indian Bible 59 

Ellis Island; missionaries at. . . 281 
Emancipation Proclamation. . . 244 
England evangelized by Augus- 
tine 27 

Ethelbert; conversion of 27 

Exaltation of Christ in missions 8 

Excesses of whites in Hawaii . . 207 

Fasting; Mohammedan 140 

Falconer, Ion Keith; Arabia. . 147 

Fiji Islands; missions in 196 

Fiske, Pliny; Syria 149 

Franciscans, or Gray Friars ... 45 

Fridolt or Fridolin; Germany. 28 
Foreign Missionary Societies; 

functions of 308 

Gante, Pedro; in South Amer- 
ica 223 

Gardiner, Capt. Allen 228 

Gauls evangelized by Martin 

of Tours 23 

Geddie, John; New Hebrides. . 201 
Germany evangelized by Frid- 
olin 28 

German Churches reformed by 

Boniface 30 

"Gilmour of Mongolia" 99 

Godfrey of Bouillon; King of 

Jerusalem 40 

Goths evangelized by Ulfilas . . 21 
Gray Friars, or Franciscans ... 45 
Greenland evangelized by Lief 

the Lucky 33 

Great Awakening in Hawaii . . . 207 

Griffis, William Elliot 120 

Growth of Protestant Missions 
in China 150 



INDEX 



335 



PAGE 

Guizot, comments on effects of 

Crusades 41 

Guzman, Dominic de; forms 

order of Dominicans 46 

Hamlin, Cyrus; Turkey 154 

Hampton Institute 245 

Harris, Townsend; forms 

treaty with Japan Ill 

Hawaii; Missions in 204 

Hawkes-Pott, Dr., on Evan- 
gelization of China 104 

Haystack Band 305 

Heber, Bishop; India 72 

Hegira, Mohammed's 134 

Hepburn, James C; Japan. . . 115 
Holland evangelized by Willi- 

brord 29 

Home Missions, influence on 

World's evangelization 209 

Immigration; by races 268 

Immigrants; characteristics of. 272 

church work for. . 283 

distribution of . . . 270 

education of 275 

in cities 271 

methods of reach- 
ing 281 

number of 268 

religious statistics 278 
societies working 

for 284 

India; early missions to 64 

" union movements 83 

Indian problem in America. ... 251 
Iona; medieval missionary 

school 26 

Ireland evangelized by St. Pat- 
rick 24 

Japan; discovery of 107 

" early Protestant mis- 
sions in 112 

" edict against Chris- 
tians 110 

" exclusion of foreigners 

from 109 

first Christian Church. 113 

Romish Church in 107 

" strength of Church in.. 114 



PAGE 

Jerusalem captured by Cru- 
saders 40 

Jesuits 47 

Jesuit missions in Europe and 

America 49 

John, Griffith; China 96 

Judson, Adoniram; Burma. ... 73 
Judson's wives; their place in 

India missions 74 

Kapiolani 210 

Khama, King of Bechuanaland. 182 

Knox's opinion as to missions. . 55 

Koran 138 

Korea; evangelizing spirit of 

Christians in 131 

Krapf , John Ludwig 168 

Lancastrian Schools 229 

"Land of Approximate Time" 

(poem) . . ." 119 

Lawrence, Edward L.; on 

Turkish missions 151, 158 

Laymen's Missionary Move- 
ment 313 

Laymen's Missionary Move- 
ment in apostolic times 15 

Liberia 179 

Lief, the Lucky; Pioneer to 

Greenland 33 

Livingstone, David; Africa ... 175 

London Missionary Society. . . 192 

"Lone Star Mission"; India.. . 77 

Love; Spirit of, in missionaries. 7 
Loyola, Ignatius; founder of 

Jesuits 47 

Lull, Raymond 144 

Luther's opinion as to Missions 54 

Mackay, Alexander; Africa . . . 171 

Mackenzie, John; Africa 170 

Madagascar 183 

Marco Polo 107 

Marshman, Joshua; India .... 66 
Martha's Vineyard; missions 

in. 61 

Martin of Tours; apostle to 

the Franks 24 

Martin, W. A. P.; China 96 

Martyn, Henry; in Brazil 228 

in India 71 



336 



INDEX 



PAGE 

Martyr, Justin .. 18 

Mayhew family 61 

Medical missions in India. ... 83 

Mecca, pilgrimage to 141 

Methodius, Apostle to Bul- 
garians 34 

Methods of work in early and 

mediaeval missions 36 

Milne, William; China 89 

Minorites or Franciscans 45 

Missionary, Definition of 4 

work, early meth- 
ods of 36,295 

Missionary Education Move- 
ment 312 

Missionary giving in Romish 

Church 299 

Missionary Societies, Romish.. 296 
Missionary Societies, Protes- 
tant 299 

Missionary ships 190 

Missionary Training of Apos- 
tles m 14 

Missions in Early Reformed 

Church 53 

Moffat, Robert; Africa 173 

Mohammed; life and character 

of 133 

Mohammed; names of 136 

Mohammedan lands; Missions 

in 144 

Mohammedan articles of faith . 137 

creed 137 

religious duties. 140 
Mohammedanism, Judaism, 

and Christianity compared. . 138 
Monasteries in mediaeval Eu- 
rope 37 

Monroe Doctrine, missionary 

obligations of 219 

Monte Corvino, John of 85 

Moravian Church and missions 57 

Moslems, population 142 

success of missions to 159 

timeliness of . > 230 

Mongolia 99 

Mormon missionaries 264 

Mormonism, character of 264 

Mormons, missions to 265, 266 

Morrison, Robert; China 87 

Motives of missionary work. . . 8 



PAGE 

Mountaineers, the Appalachian 258 

Mountaineers, Missions to ... . 260 

Neesima, Joseph Hardy 126 

Negro Question in United 

States 239 

Negroes, missions to 240 

Negroes; successful in United 

States.. 249 

Nestorians in China 85 

Netherlands Missionary So- 
ciety 303 

New England Company 299 

New Hebrides 199 

New York Missionary Society . 304 

Northern Missionary Society . . 304 

Obedience; spirit of, in mis- 
sionary 6 

Oceania; character of natives. . 188 

divisions of 187 

first missionaries to. . 193 

" native Church 191 

Oeuvre de Propagation de la 

Foi 298 

Oobookiah 204 

Opinions of Reformers as to 

missions 54 

Opium War in China 93 

Orders of Monks in Romish 

Church 44 

Oregon; Whitman's ride 254 

Otto; early missionary to Pom- 
eranians 22 

Palestine; missions in 157 

Pantenus of Alexandria 64 

Parker, Dr. Peter; China 91 

Paton, John G.; New Hebrides 202 

Patrick, Apostle to Ireland. ... 24 

Patristic Missions 21 

Paul, Apostle of the Congo. ... 181 
Peace policy for Indians; Gen. 

Grant's 252 

Periods in Indian policies 252 

Perry, Commodore; opens 

Japan Ill 

Phelps, Professor Austin 288 

Philippines; Catholic Missions 

in 212 



INDEX 



337 



PAGE 

Philippines; growth of Protes- 
tant Missions in 215 

Pietism, its effect on missions. . 56 

Pilgrimage; Mohammedan.... 141 

Pinto, Mendez; discovers Japan 107 

Pohlman, William; China 94 

Poly carp; martyrdom of 17 

Pomare I; King of Tahiti 194 

Portiers (or Tours), battle of . . 143 
Power, spiritual; in the mis- 
sionary 8 

"Preaching Friars" or Domini- 
cans 46 

Predestination; Mohammedan. 139 
Prevailing Religions, map of. . . 

Frontispiece 

statistics. 327 

Protestant missionary statistics 326 

Propaganda de Fide 297 

Prophets; Mohammedan doc- 
trine of 139 

Qualifications of the Mission- 
ary 6 

Races in the Island World .... 187 

Ramabai, Pundita 82 

Ramazan; Moslem fast 140 

Ranavalona 1 183 

Reformers before the Reforma- 
tion 51 

Ricci, Matteo; China 86 

Robert College; Constantino- 
ple 156 

Romish Church in Philippines. 213 
Romish Missionary Societies . . 296 
Roosevelt, Theodore; on Afri- 
can missions 185 

Sailors' Missionary Societies. . . 307 
Salvation of Souls; a mission- 
ary motive 10 

Schmitt, George; Africa 166 

Schwartz, Christian Frederick; 

India 57 

Scotland evangelized by Co- 

lumba 26 

Scudder, John, M. D.; India. . 75 

Seminaire du Missions 298 

Sera m pore Triad; India 67 



Sierra Leone 179 

Silva, Emilio 232 

"Silver Bible" 22 

Singh, Lilavati 82 

Slavery, conditions of Negro . . 241 
Slaves; number of in United 

States 239 

Smith, Eli; Syria 152 

Social character of Pacific Is- 
landers 189 

Society Island 192 

Society for Promoting Chris- 
tian Knowledge 300 

Society for Promoting Female 

Education in the East 307 

Society for Propagation of Gos- 
pel in Foreign Parts 300 

South America, Romanism in. . 220 
Protes tant 

missions. . . . 225 
Dutch colonies 227 
French colo- 
nies 225 

drawbacks in. . 230 
Latin -Amer- 
ican Con- 
ference 232 

South India United Church ... 83 

St. Francis of Assisi 45 

St. Martin of Tours' motto. ... 23 
Stanley, Henry M.; Africa . 172-177 
Statistics of Protestant Mis- 
sions 326 

Stelzle, Charles 279 

Storrs, Dr. Richard S 288 

Student Volunteer Movement. . 311 

Sun Yat-sen 104 

Supremacy of Visible Church.. 12 
"Suttee" abolished in India. . . 68 

Swain, Clara, M. D 82 

Switzerland evangelized by Co- 

lumbanus 28 

Syrian Protestant College, Bei- 
rut 153 

Tabu.. 205 

Taft Commission in Philip- 
pines 214 

Tahiti; mission to 192 

T'ai Ping Rebellion; China ... 94 
I Taylor, J. Hudson; China 96 



338 



INDEX 



PAGE 

Tertullian; on growth of early 

Church 18 

Three Great Missionary Re- 
ligions 151 

Thompson, Dr. Charles L 290 

Thomson, John; South Amer- 
ica 229 

Trappist Monks 44 

Turkish Dominions; extent of. 150 
Tuskegee Normal Institute. . . . 246 

Ulfilas, Apostle to the Goths. . . 21 

" Unconverted"; meaning of... 5 

Underwood, Horace E.; Korea. 131 
United Presbyterian mission in 

Egypt 159 

United Presbyterian mission in 

Korea 130 

United Society of Christian En- 
deavor 310 

United States; Home Mission- 
ary Work in 279 

Uplift of men by missions 10 

Urdanata, Andres de 213 

VanDyck, C. V. S 153 

Verbeck, Guido F.; Japan. ... 121 

Villegagnon; South America. . . 226 

Von Welz, Baron 56 

Ward, William. 66 

Warneck, on China Inland Mis- 
sion , 97 

Washington, Booker T 246 

*' on uplift 

of Negro 248 



PAGE 

West African missionaries 180 

Western Church; divisions of . . 52 

Wherry, Dr. E. M 159 

Whitman, Marcus; Oregon. . . 254 

Willibrord; Apostle to Holland 29 

Williams, John; New Hebrides 199 

Williams, Roger 58 

Winif rid or Boniface 30 

Woman's Union Missionary 

Society 307 

Women of India; education of. 81 
" " their degrada- 
tion 79 

Women's Missionary Socie- 
ties 91, 306 

Xavier, St. Francis, in China . . 86 

in India ... 64 

" in Japan . . 108 

Y. M. C. A. and Y. W. C. A. in 

missions 309 

Young People's Missionary 

Movement 312 

Young People's Society of 

Christian Endeavor 310 

Young, Edgerton R 257 

Yuan-Shi-kai 104 

Zangwill, Israel 291 

Zenana work in India 80 

Zinzendorf, Count; the Mora- 
vian leader 57 

Zwemer, Amy W 149 

Zwemer, Samuel M 148, 160 



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